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100-Day Practice
July 9, 2025
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100-Day Practice
- Vows to the
Threefold Refuge - Words for Practice
- Chamhoe (Repentance)
- Meditation
- Daily Reading
- Vows of the
Jungto Practitioner - Objectives of the
1st 1000-Day Practice - The Mindset of a Practitioner
- The Four Great Vows
- Sharing
Personal practice statement
100-Day Practice
We will begin the 38th day of the 9th 100-Day
of the 1st 1000-Day of the 2nd 10,000-Day Practice.
Vows to the Threefold Refuge
I pay homage and reverence to the Buddha.
I vow to become a person who is unhindered and without suffering by ridding myself of foolishness and ignorance.
I am delighted to learn the Dharma.
I vow to practice diligently with the knowledge that all my suffering is caused by my own ignorance.
I am proud to be a disciple of the Buddha.
I vow to become a bodhisattva, liberating all sentient beings from suffering.
Words for Practice
The root of all suffering and attachments is within ourselves.
The unwise mistakenly believe that suffering and attachments come from the outside. Our attempts to find happiness and freedom by visiting various places and meeting different people are to no avail because happiness and freedom can never be found outside of our minds.
No matter what kinds of problems we may have, if we reflect deeply, we realize that the root of our afflictions is within us and that the mind itself is empty. With this realization, all of our suffering and attachments disappear right away.
Chamhoe (Repentance)
When we look outwardly, our anger, frustration, hate and resentment often seem to be caused by others. However, upon introspection, we realize that those feelings arise within us because we are caught up in the notion, “I am right.”
When we realize that nothing is inherently right or wrong and things are just different and let go of the thought, “I am right,” we will no longer have anything to get angry about or anyone to feel resentful toward.
Meditation
Daily Reading
Read today's daily reading three times.
June 1, 2025
AN 7.56: Kimila Sutta – To Kimila 2/2
"And what is the cause, what is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live with respect, with deference, for the Teacher; live with respect, with deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live with respect, with deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time."
"And what is the cause, what is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time?"
"Kimila, there is the case where, when a Tathagata has become totally unbound, the monks, nuns, male lay followers, and female lay followers live with respect, with deference, for the Teacher; live with respect, with deference, for the Dhamma... the Sangha... the Training... concentration... heedfulness; live with respect, with deference, for hospitality. This is the cause, this is the reason why, when a Tathagata has become totally unbound, the true Dhamma does last a long time."
June 2, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (1/17)
Monks,
When a person, whether man or woman, is overcome by anger,
their enemy gains seven advantages.
And what are those seven?
First, the enemy wishes,
"I hope they become ugly."
Why is that?
Because seeing their beauty brings no joy.
Monks,
When a person, whether man or woman, is overcome by anger,
their enemy gains seven advantages.
And what are those seven?
First, the enemy wishes,
"I hope they become ugly."
Why is that?
Because seeing their beauty brings no joy.
June 3, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (2/17)
A person who is filled with anger,
controlled by anger,
and enslaved by it—
no matter how often they bathe,
put on makeup,
groom their hair and beard,
or wear clean white clothes—
their appearance is distorted by anger.
This is the first advantage
an enemy gains
when a person, whether man or woman,
is overcome by anger.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
no matter how often they bathe,
put on makeup,
groom their hair and beard,
or wear clean white clothes—
their appearance is distorted by anger.
This is the first advantage
an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 4, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (3/17)
An enemy wishes, “May they lie in misery.”
Why is that?
Because seeing them rest in comfort brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
even if they lie on a couch covered with rugs, blankets, and deerskin,
even if they lie on a bed with red cushions at the head and foot—
they lie there in suffering, tormented by their anger.
This is the second advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “May they lie in misery.”
Why is that?
Because seeing them rest in comfort brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
even if they lie on a couch covered with rugs, blankets, and deerskin,
even if they lie on a bed with red cushions at the head and foot—
they lie there in suffering, tormented by their anger.
This is the second advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 5, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (4/17)
An enemy wishes, “I hope they gain no profit.”
Why is that?
Because seeing them profit brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
mistakes loss for gain
and gain for loss.
Because of their anger,
they confuse the two
and bring upon themselves long-lasting harm and suffering.
This is the third advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “I hope they gain no profit.”
Why is that?
Because seeing them profit brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
mistakes loss for gain
and gain for loss.
Because of their anger,
they confuse the two
and bring upon themselves long-lasting harm and suffering.
This is the third advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 6, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (5/17)
An enemy wishes, “May they never become wealthy.”
Why is that?
Because seeing their prosperity brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
even wealth gained through hard work,
earned by the strength of their arms,
and gathered lawfully and justly through honest effort—
is lost to fines and confiscation by the king’s treasury
because of their anger.
This is the fourth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “May they never become wealthy.”
Why is that?
Because seeing their prosperity brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
even wealth gained through hard work,
earned by the strength of their arms,
and gathered lawfully and justly through honest effort—
is lost to fines and confiscation by the king’s treasury
because of their anger.
This is the fourth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 7, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (6/17)
An enemy wishes, “I hope they never become famous.”
Why is that?
Because seeing them gain fame brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
loses the very reputation
they worked so hard to build
because of their anger.
This is the fifth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “I hope they never become famous.”
Why is that?
Because seeing them gain fame brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
loses the very reputation
they worked so hard to build
because of their anger.
This is the fifth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 8, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (7/17)
An enemy wishes, “I hope they have no friends.”
Why is that?
Because seeing them surrounded by friends brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
is abandoned by their friends, colleagues, and relatives
because of their anger.
This is the sixth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “I hope they have no friends.”
Why is that?
Because seeing them surrounded by friends brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
is abandoned by their friends, colleagues, and relatives
because of their anger.
This is the sixth advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 9, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (8/17)
An enemy wishes, “After they die,
I hope they are reborn in a bad place,
a miserable place, in hell.”
Why is that?
Because seeing them go to heaven brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
commits harmful actions
through the body,
through speech,
and through the mind.
And when their body breaks down and die,
because of their anger,
they are reborn in a bad place,
a miserable place, in hell.
This is the seventh advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
An enemy wishes, “After they die,
I hope they are reborn in a bad place,
a miserable place, in hell.”
Why is that?
Because seeing them go to heaven brings no joy.
A person who is filled with anger,
controlled by anger,
and enslaved by it—
commits harmful actions
through the body,
through speech,
and through the mind.
And when their body breaks down and die,
because of their anger,
they are reborn in a bad place,
a miserable place, in hell.
This is the seventh advantage an enemy gains
when a person, whether man or woman,
is overcome by anger.
June 10, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (9/17)
A person who is overcome by anger
take on a miserable appearance.
They lie down, but they find no rest, only pain.
Even things that could benefit them
seem harmful in their eyes.
Blinded by anger,
they commit evil deeds
speak harshly,
and in the end,
they lose everything they once had.
A person who is overcome by anger
take on a miserable appearance.
They lie down, but they find no rest, only pain.
Even things that could benefit them
seem harmful in their eyes.
Blinded by anger,
they commit evil deeds
speak harshly,
and in the end,
they lose everything they once had.
June 11, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (10/17)
One who is overcome by anger,
blinded by that anger,
gains a bad reputation.
Friends, colleagues, and even family
begin to distance themselves.
Anger gives rise to suffering.
It clouds the mind,
and they fail to see
the danger growing within.
One who is overcome by anger,
blinded by that anger,
gains a bad reputation.
Friends, colleagues, and even family
begin to distance themselves.
Anger gives rise to suffering.
It clouds the mind,
and they fail to see
the danger growing within.
June 12, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (11/17)
One who is free from anger
understands the Dharma.
But one who is angry
cannot grasp its meaning.
Shrouded in darkness,
like a blind person,
they remain seized by anger.
One who is free from anger
understands the Dharma.
But one who is angry
cannot grasp its meaning.
Shrouded in darkness,
like a blind person,
they remain seized by anger.
June 13, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (12/17)
One who is angry
harms others.
But when the anger finally diminishes,
they suffer,
as if burned by fire.
Like dark smoke rising
from a sorrowful face,
the flames of anger blaze,
burning the people in the world.
One who is angry
harms others.
But when the anger finally diminishes,
they suffer,
as if burned by fire.
Like dark smoke rising
from a sorrowful face,
the flames of anger blaze,
burning the people in the world.
June 14, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (13/17)
A person who feels no shame
and has no sense of guilt
cannot speak with kindness.
Someone filled with anger
has no place to rest,
no safe island to escape to.
A person who feels no shame
and has no sense of guilt
cannot speak with kindness.
Someone filled with anger
has no place to rest,
no safe island to escape to.
June 15, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (14/17)
Anger can make someone
kill even their father,
and even their mother.
Just as they might hurt a stranger,
they could harm a holy person.
Even though they were raised
with a mother’s love and care,
a foolish person full of anger
may kill the one who gave them life.
Anger can make someone
kill even their father,
and even their mother.
Just as they might hurt a stranger,
they could harm a holy person.
Even though they were raised
with a mother’s love and care,
a foolish person full of anger
may kill the one who gave them life.
June 16, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (15/17)
There is nothing more precious than oneself,
and yet those consumed by anger
suffer for countless reasons
and, in madness, destroy themselves.
They stab themselves with knives,
swallow poison in despair,
hang themselves with rope,
or throw themselves from cliffs.
They do not realize
that taking life—
even own life—
brings about their own ruin.
This is the destruction
that anger brings.
There is nothing more precious than oneself,
and yet those consumed by anger
suffer for countless reasons
and, in madness, destroy themselves.
They stab themselves with knives,
swallow poison in despair,
hang themselves with rope,
or throw themselves from cliffs.
They do not realize
that taking life—
even own life—
brings about their own ruin.
This is the destruction
that anger brings.
June 17, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (16/17)
Where anger lies hidden,
death sets a trap.
A wise person
would remove it
with self-restraint,
wisdom,
diligence,
and understanding.
In this way,
one must practice the Dharma
for oneself.
Where anger lies hidden,
death sets a trap.
A wise person
would remove it
with self-restraint,
wisdom,
diligence,
and understanding.
In this way,
one must practice the Dharma
for oneself.
June 18, 2025
AN 7.60: Kodhana Sutta — The Wretchedness of Anger/An Angry Person (17/17)
By freeing oneself from anger,
a wise person breaks free from its chains,
overcomes desire,
lets go of envy and jealousy,
abandons anger,
and enters complete Nirvana
free from all afflictions.
By freeing oneself from anger,
a wise person breaks free from its chains,
overcomes desire,
lets go of envy and jealousy,
abandons anger,
and enters complete Nirvana
free from all afflictions.
June 19, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (1/15)
A monk who possesses these seven qualities
is worthy of offerings,
worthy of gifts,
worthy of hospitality,
worthy of respect,
and becomes an unsurpassed field of merit in the world.
What are these seven qualities?
They are:
a sense of the Dharma,
a sense of meaning,
a sense of oneself,
a sense of moderation,
a sense of proper time,
a sense of social gatherings,
and a sense of distinctions among people.
A monk who possesses these seven qualities
is worthy of offerings,
worthy of gifts,
worthy of hospitality,
worthy of respect,
and becomes an unsurpassed field of merit in the world.
What are these seven qualities?
They are:
a sense of the Dharma,
a sense of meaning,
a sense of oneself,
a sense of moderation,
a sense of proper time,
a sense of social gatherings,
and a sense of distinctions among people.
June 20, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (2/15)
What is a monk who has a sense of meaning like?
There is a monk who understands:
“This is the meaning of this statement,”
“This is the meaning of that statement.”
If he does not understand
“This is the meaning of this statement,”
“This is the meaning of that statement,”
then he is not called one who has a sense of meaning.
But because he understands:
“This is the meaning of this statement,”
“This is the meaning of that statement,”
he is rightly called one who has a sense of meaning.
This is what it means
to have a sense of the Dharma and of its meaning.
What is a monk who has a sense of meaning like?
There is a monk who understands:
“This is the meaning of this statement,”
“This is the meaning of that statement.”
If he does not understand
“This is the meaning of this statement,”
“This is the meaning of that statement,”
then he is not called one who has a sense of meaning.
But because he understands:
“This is the meaning of this statement,”
“This is the meaning of that statement,”
he is rightly called one who has a sense of meaning.
This is what it means
to have a sense of the Dharma and of its meaning.
June 21, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma(3/15)
What is a monk who has a sense of himself like?
There is a monk who knows of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level.”
If he does not know of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level,”
then he is not called one who has a sense of himself.
But because he knows of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level,”
he is rightly called one who has a sense of himself.
This is what it means
to have a sense of the Dharma, its meaning, and oneself.
What is a monk who has a sense of himself like?
There is a monk who knows of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level.”
If he does not know of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level,”
then he is not called one who has a sense of himself.
But because he knows of himself,
“In terms of faith, virtue, learning, generosity, wisdom, and discernment,
I have reached this level,”
he is rightly called one who has a sense of himself.
This is what it means
to have a sense of the Dharma, its meaning, and oneself.
June 22, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (4/15)
What is a monk who has a sense of moderation like?
There is a monk who understands moderation
in receiving robes, food, lodging, and medicine.
If he does not understand moderation
in receiving robes, food, lodging, and medicine,
then he is not called one who has a sense of moderation.
But because he understands moderation
in receiving robes, food, lodging, and medicine,
he is rightly called one who has a sense of moderation.
This is what it means
to have a sense of the Dharma, its meaning, oneself, and moderation.
What is a monk who has a sense of moderation like?
There is a monk who understands moderation
in receiving robes, food, lodging, and medicine.
If he does not understand moderation
in receiving robes, food, lodging, and medicine,
then he is not called one who has a sense of moderation.
But because he understands moderation
in receiving robes, food, lodging, and medicine,
he is rightly called one who has a sense of moderation.
This is what it means
to have a sense of the Dharma, its meaning, oneself, and moderation.
June 23, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (5/15)
What is a monk who has a sense of proper time like?
There is a monk who knows,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone.”
If he does not know,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone,”
then he is not called one who has a sense of proper time.
But because he knows,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone,”
he is rightly called one who has a sense of proper time.
This is what it means
to have a sense of the Dharma, its meaning, oneself, moderation, and proper time.
What is a monk who has a sense of proper time like?
There is a monk who knows,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone.”
If he does not know,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone,”
then he is not called one who has a sense of proper time.
But because he knows,
“This is the time to teach,
this is the time to ask questions,
this is the time to practice,
this is the time to meditate alone,”
he is rightly called one who has a sense of proper time.
This is what it means
to have a sense of the Dharma, its meaning, oneself, moderation, and proper time.
June 24, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (6/15)
What is a monk who has a sense of social gatherings like?
There is a monk who knows,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way.”
If he does not know,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way,”
then he is not called one who has a sense of social gatherings.
What is a monk who has a sense of social gatherings like?
There is a monk who knows,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way.”
If he does not know,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way,”
then he is not called one who has a sense of social gatherings.
June 25, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (7/15)
Because he knows,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way,”
he is rightly called one who has a sense of social gatherings.
This is what it means
to have a sense of the Dharma, its meaning, oneself, moderation, proper time, and social gatherings.
Because he knows,
“This is a gathering of nobles,
a gathering of elders,
a gathering of Brahmins,
a gathering of practitioners.
Here, one must attend in this way,
stand in this manner,
behave in this way,
sit in this way,
speak in this way,
and remain silent in this way,”
he is rightly called one who has a sense of social gatherings.
This is what it means
to have a sense of the Dharma, its meaning, oneself, moderation, proper time, and social gatherings.
June 26, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (8/15)
What is a monk who has a sense of distinctions among people like?
There is a monk who understands the differences among people,
dividing them into two groups.
Among two kinds of people,
there are those who wish to see the noble ones,
and those who do not wish to see the noble ones.
Those who do not wish to see the noble ones
are rightly blameworthy for this,
and those who wish to see the noble ones
are rightly worthy of praise.
What is a monk who has a sense of distinctions among people like?
There is a monk who understands the differences among people,
dividing them into two groups.
Among two kinds of people,
there are those who wish to see the noble ones,
and those who do not wish to see the noble ones.
Those who do not wish to see the noble ones
are rightly blameworthy for this,
and those who wish to see the noble ones
are rightly worthy of praise.
June 27, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (9/15)
Among those who wish to see the noble ones,
there are two kinds of people:
those who wish to hear the true Dharma,
and those who do not wish to hear the true Dharma.
Those who do not wish to hear the true Dharma
are rightly blameworthy for this,
and those who wish to hear the true Dharma
are rightly worthy of praise.
Among those who wish to see the noble ones,
there are two kinds of people:
those who wish to hear the true Dharma,
and those who do not wish to hear the true Dharma.
Those who do not wish to hear the true Dharma
are rightly blameworthy for this,
and those who wish to hear the true Dharma
are rightly worthy of praise.
June 28, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (10/15)
Among those who wish to hear the true Dharma,
there are two kinds of people:
those who listen with attention,
and those who do not listen with attention.
Those who do not listen with attention
are rightly blameworthy for this,
and those who listen with attention
are rightly worthy of praise.
Among those who wish to hear the true Dharma,
there are two kinds of people:
those who listen with attention,
and those who do not listen with attention.
Those who do not listen with attention
are rightly blameworthy for this,
and those who listen with attention
are rightly worthy of praise.
June 29, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (11/15)
Among those who listen to the Dharma with attention,
there are two kinds of people:
those who remember what they have heard,
and those who do not remember what they have heard.
Those who do not remember what they have heard
are rightly blameworthy for this,
and those who remember what they have heard
are rightly worthy of praise.
Among those who listen to the Dharma with attention,
there are two kinds of people:
those who remember what they have heard,
and those who do not remember what they have heard.
Those who do not remember what they have heard
are rightly blameworthy for this,
and those who remember what they have heard
are rightly worthy of praise.
June 30, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (12/15)
Among those who remember the Dharma they have listened to,
there are two kinds of people:
those who explore what they remember,
and those who do not explore what they remember.
Those who do not explore what they remember
are rightly blameworthy for this,
and those who explore what they remember
are rightly worthy of praise.
Among those who remember the Dharma they have listened to,
there are two kinds of people:
those who explore what they remember,
and those who do not explore what they remember.
Those who do not explore what they remember
are rightly blameworthy for this,
and those who explore what they remember
are rightly worthy of praise.
July 1, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (13/15)
Among those who explore the Dharma they remember,
there are two kinds of people:
those who understand the Dharma and its meaning
and put it into practice,
and those who, even though they understand the Dharma and its meaning,
do not put it into practice.
Those who, despite understanding the Dharma and its meaning,
do not put it into practice
are rightly blameworthy for this,
and those who understand the Dharma and its meaning
and put it into practice
are rightly worthy of praise.
Among those who explore the Dharma they remember,
there are two kinds of people:
those who understand the Dharma and its meaning
and put it into practice,
and those who, even though they understand the Dharma and its meaning,
do not put it into practice.
Those who, despite understanding the Dharma and its meaning,
do not put it into practice
are rightly blameworthy for this,
and those who understand the Dharma and its meaning
and put it into practice
are rightly worthy of praise.
July 2, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (14/15)
Among those who understand the Dharma and its meaning
and put it into practice,
there are two kinds of people:
those who practice for the benefit of both themselves and others,
and those who practice only for their own benefit.
Those who practice only for themselves
are rightly blameworthy for this,
and those who practice for both their own benefit
and the benefit of others
are rightly worthy of praise.
Among those who understand the Dharma and its meaning
and put it into practice,
there are two kinds of people:
those who practice for the benefit of both themselves and others,
and those who practice only for their own benefit.
Those who practice only for themselves
are rightly blameworthy for this,
and those who practice for both their own benefit
and the benefit of others
are rightly worthy of praise.
July 3, 2025
AN 7.64: Dhammaññu Sutta — One With a Sense of Dhamma (15/15)
This is how a monk understands the differences among people,
distinguishing them into two types.
And this is what it means
for a monk to have a sense of distinctions among people.
A monk who possesses these seven qualities
is worthy of offerings,
worthy of gifts,
worthy of hospitality,
worthy of respect,
and becomes an unsurpassed field of merit in the world.
This is how a monk understands the differences among people,
distinguishing them into two types.
And this is what it means
for a monk to have a sense of distinctions among people.
A monk who possesses these seven qualities
is worthy of offerings,
worthy of gifts,
worthy of hospitality,
worthy of respect,
and becomes an unsurpassed field of merit in the world.
July 4, 2025
AN 7.83: Satthusasana Sutta — To Upali (1/2)
Venerable Upali
went to where the Buddha was,
paid homage,
and sat down to one side. Then he said,
“Blessed One,
I would be grateful if you could briefly explain the Dharma to me,
so that after hearing your teaching,
even if I live alone far away,
I will not be negligent but firmly continue my practice."
Venerable Upali
went to where the Buddha was,
paid homage,
and sat down to one side. Then he said,
“Blessed One,
I would be grateful if you could briefly explain the Dharma to me,
so that after hearing your teaching,
even if I live alone far away,
I will not be negligent but firmly continue my practice."
July 5, 2025
AN 7.83: Satthusasana Sutta — To Upali (2/2)
“Upali,
you will know this:
If you realize that ‘this is not the path to awakening, peace, cessation, right knowledge, and liberation,’
then you should understand,
‘This is not Dharma,
not discipline,
nor the teacher’s teaching.’
But if you realize that ‘this is the path to awakening, peace, cessation, right knowledge, and liberation,’
then you should understand,
‘This is Dharma,
discipline,
and the teacher’s teaching.’”
“Upali,
you will know this:
If you realize that ‘this is not the path to awakening, peace, cessation, right knowledge, and liberation,’
then you should understand,
‘This is not Dharma,
not discipline,
nor the teacher’s teaching.’
But if you realize that ‘this is the path to awakening, peace, cessation, right knowledge, and liberation,’
then you should understand,
‘This is Dharma,
discipline,
and the teacher’s teaching.’”
July 6, 2025
AN 8.2: Pañña Sutta — Discernment (1/18)
Monks,
there are eight causes,
eight requisite conditions.
These eight are the wisdom that forms the foundation of the holy life,
and they lead to the acquiring of that wisdom which has not yet been attained.
They also broaden, enrich, develop,
and bring to completion the wisdom that has already been attained.
What are these eight?
Monks,
there are eight causes,
eight requisite conditions.
These eight are the wisdom that forms the foundation of the holy life,
and they lead to the acquiring of that wisdom which has not yet been attained.
They also broaden, enrich, develop,
and bring to completion the wisdom that has already been attained.
What are these eight?
July 7, 2025
AN 8.2: Pañña Sutta — Discernment (2/18)
Some monks learn and live under a teacher who leads a holy life or a worthy companion whom they respect, cultivating shame, fear of blame, affection, and reverence.
Monks,
this is the first cause,
the first requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
Some monks learn and live under a teacher who leads a holy life or a worthy companion whom they respect, cultivating shame, fear of blame, affection, and reverence.
Monks,
this is the first cause,
the first requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 8, 2025
AN 8.2: Pañña Sutta — Discernment (3/18)
He learns and lives under a teacher who leads a holy life or a worthy companion whom he respects,
cultivating shame, fear of blame, affection, and reverence.
At the right time, he approaches and asks,
“Venerable, what is the meaning of this teaching?”
Then the teacher reveals what was hidden,
clarifies what was unclear,
and resolves various confusing doubts.
This is the second cause,
the second requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He learns and lives under a teacher who leads a holy life or a worthy companion whom he respects,
cultivating shame, fear of blame, affection, and reverence.
At the right time, he approaches and asks,
“Venerable, what is the meaning of this teaching?”
Then the teacher reveals what was hidden,
clarifies what was unclear,
and resolves various confusing doubts.
This is the second cause,
the second requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 9, 2025
AN 8.2: Pañña Sutta — Discernment (4/18)
He listens to the Dharma and attains both physical seclusion and mental seclusion.
This is the third cause,
the third requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He listens to the Dharma and attains both physical seclusion and mental seclusion.
This is the third cause,
the third requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 10, 2025
AN 8.2: Pañña Sutta — Discernment (5/18)
He observes the precepts.
Living a restrained life according to the monastic code,
he maintains proper conduct the appropriate scope of actions.
He recognizes the results even of very small faults,
accepts the discipline of practice,
and makes diligent effort on his own.
This is the fourth cause,
the fourth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He observes the precepts.
Living a restrained life according to the monastic code,
he maintains proper conduct the appropriate scope of actions.
He recognizes the results even of very small faults,
accepts the discipline of practice,
and makes diligent effort on his own.
This is the fourth cause,
the fourth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 11, 2025
AN 8.2: Pañña Sutta — Discernment (6/18)
He learns much,
remembers what he has learned,
and keeps it well.
There is a teaching that is excellent at the beginning, middle, and end,
and perfectly and completely explains the holy life.
He often listens to that teaching,
remembers it,
discusses it,
holds it in his mind,
examines it with his mind,
and penetrates it with his own understanding.
This is the fifth cause,
the fifth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He learns much,
remembers what he has learned,
and keeps it well.
There is a teaching that is excellent at the beginning, middle, and end,
and perfectly and completely explains the holy life.
He often listens to that teaching,
remembers it,
discusses it,
holds it in his mind,
examines it with his mind,
and penetrates it with his own understanding.
This is the fifth cause,
the fifth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 12, 2025
AN 8.2: Pañña Sutta — Discernment (7/18)
He maintains persistent effort
to abandon unskillful mental qualities
and to take on skillful mental qualities.
He is steadfast and unwavering,
diligently fulfilling his duties
regarding skillful mental qualities.
This is the sixth cause,
the sixth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He maintains persistent effort
to abandon unskillful mental qualities
and to take on skillful mental qualities.
He is steadfast and unwavering,
diligently fulfilling his duties
regarding skillful mental qualities.
This is the sixth cause,
the sixth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 13, 2025
AN 8.2: Pañña Sutta — Discernment (8/18)
When he is in the Sangha,
he does not ramble on about all sorts of things.
He either teaches the Dharma himself,
or lets others teach the Dharma,
or maintains noble silence.
This is the seventh cause,
the seventh requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
When he is in the Sangha,
he does not ramble on about all sorts of things.
He either teaches the Dharma himself,
or lets others teach the Dharma,
or maintains noble silence.
This is the seventh cause,
the seventh requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 14, 2025
AN 8.2: Pañña Sutta — Discernment (9/18)
He remains focused on the arising and passing away of the five aggregates.
‘This is form,
this is the arising of form,
this is the passing away of form.
This is feeling,
this is the arising of feeling,
this is the passing away of feeling.
This is perception,
this is the arising of perception,
this is the passing away of perception.
These are volitional activities,
these are the arising of volitional activities,
these are the passing away of volitional activities.
This is consciousness,
this is the arising of consciousness,
this is the passing away of consciousness.’
This is the eighth cause,
the eighth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
He remains focused on the arising and passing away of the five aggregates.
‘This is form,
this is the arising of form,
this is the passing away of form.
This is feeling,
this is the arising of feeling,
this is the passing away of feeling.
This is perception,
this is the arising of perception,
this is the passing away of perception.
These are volitional activities,
these are the arising of volitional activities,
these are the passing away of volitional activities.
This is consciousness,
this is the arising of consciousness,
this is the passing away of consciousness.’
This is the eighth cause,
the eighth requisite condition.
It is the wisdom that forms the basis of the holy life,
yet it leads to the acquiring of wisdom not yet attained.
It also broadens, enriches, develops,
and brings to completion the wisdom already attained.
July 15, 2025
AN 8.2: Pañña Sutta — Discernment (10/18)
His fellow practitioners who live a holy life
respect him and say this:
“This venerable one lives learning from the Teacher who leads a holy life and
from companions worthy of respect.
He holds a sense of shame, fear of blame,
affection, and reverence.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
His fellow practitioners who live a holy life
respect him and say this:
“This venerable one lives learning from the Teacher who leads a holy life and
from companions worthy of respect.
He holds a sense of shame, fear of blame,
affection, and reverence.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 16, 2025
AN 8.2: Pañña Sutta — Discernment (11/18)
They say:
“He lives learning from the Teacher who leads a holy life and
from companions worthy of respect.
He holds sense of shame, fear of blame, affection, and reverence.
At the right time, he approaches and asks,
‘Venerable sir, what is the meaning of this teaching?’
Then the teacher reveals what is hidden,
clarifies what is unclear,
and resolves various confused doubts.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He lives learning from the Teacher who leads a holy life and
from companions worthy of respect.
He holds sense of shame, fear of blame, affection, and reverence.
At the right time, he approaches and asks,
‘Venerable sir, what is the meaning of this teaching?’
Then the teacher reveals what is hidden,
clarifies what is unclear,
and resolves various confused doubts.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 17, 2025
AN 8.2: Pañña Sutta — Discernment (12/18)
They say:
“He listens to the Dharma and attains two kinds of seclusion—
seclusion of the body and seclusion of the mind.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He listens to the Dharma and attains two kinds of seclusion—
seclusion of the body and seclusion of the mind.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 18, 2025
AN 8.2: Pañña Sutta — Discernment (13/18)
They say:
“He observes the precepts.
Living a restrained life according to the monastic code,
he maintains proper conduct within the appropriate scope of actions.
He recognizes the results even of very small faults,
accepts the discipline of practice,
and makes diligent effort on his own.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He observes the precepts.
Living a restrained life according to the monastic code,
he maintains proper conduct within the appropriate scope of actions.
He recognizes the results even of very small faults,
accepts the discipline of practice,
and makes diligent effort on his own.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 19, 2025
AN 8.2: Pañña Sutta — Discernment (14/18)
They say:
“He learns much,
remembers what he has learned,
and keeps it well.
There is a teaching that is excellent at the beginning, middle, and end,
and perfectly and completely explains the holy life.
He often listens to that teaching,
remembers it,
discusses it,
holds it in his mind,
examines it with his mind,
and penetrates it with his own understanding.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He learns much,
remembers what he has learned,
and keeps it well.
There is a teaching that is excellent at the beginning, middle, and end,
and perfectly and completely explains the holy life.
He often listens to that teaching,
remembers it,
discusses it,
holds it in his mind,
examines it with his mind,
and penetrates it with his own understanding.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 20, 2025
AN 8.2: Pañña Sutta — Discernment (15/18)
They say:
“He maintains persistent effort
to abandon unskillful mental qualities
and to take on skillful mental qualities.
He is steadfast and unwavering,
diligently fulfilling his duties
regarding skillful mental qualities.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He maintains persistent effort
to abandon unskillful mental qualities
and to take on skillful mental qualities.
He is steadfast and unwavering,
diligently fulfilling his duties
regarding skillful mental qualities.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 21, 2025
AN 8.2: Pañña Sutta — Discernment (16/18)
They say:
“When he is in the Sangha,
he does not ramble on about all sorts of things.
He either teaches the Dharma himself,
or lets others teach the Dharma,
or maintains noble silence.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“When he is in the Sangha,
he does not ramble on about all sorts of things.
He either teaches the Dharma himself,
or lets others teach the Dharma,
or maintains noble silence.
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 22, 2025
AN 8.2: Pañña Sutta — Discernment (17/18)
They say:
“He remains focused on the arising and passing away of the five aggregates.
‘This is form,
this is the arising of form,
this is the passing away of form.
This is feeling,
this is the arising of feeling,
this is the passing away of feeling.
This is perception,
this is the arising of perception,
this is the passing away of perception.
These are volitional activities,
these are the arising of volitional activities,
these are the passing away of volitional activities.
This is consciousness,
this is the arising of consciousness,
this is the passing away of consciousness.’
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
They say:
“He remains focused on the arising and passing away of the five aggregates.
‘This is form,
this is the arising of form,
this is the passing away of form.
This is feeling,
this is the arising of feeling,
this is the passing away of feeling.
This is perception,
this is the arising of perception,
this is the passing away of perception.
These are volitional activities,
these are the arising of volitional activities,
these are the passing away of volitional activities.
This is consciousness,
this is the arising of consciousness,
this is the passing away of consciousness.’
Clearly knowing, he knows;
clearly seeing, he sees.”
This leads to affection, reverence, growth, harmony, and integration.
July 23, 2025
AN 8.2: Pañña Sutta — Discernment (18/18)
Monks,
These eight are the wisdom that forms the foundation of the holy life,
and they lead to the acquiring of that wisdom which has not yet been attained.
They also broaden, enrich, develop,
and bring to completion the wisdom that has already been attained.
Monks,
These eight are the wisdom that forms the foundation of the holy life,
and they lead to the acquiring of that wisdom which has not yet been attained.
They also broaden, enrich, develop,
and bring to completion the wisdom that has already been attained.
July 24, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (1/18)
Monks,
there are eight worldly conditions that turn with the world,
and the world turns with these eight worldly conditions.
What are the eight?
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
These are the eight worldly conditions—
they turn with the world,
and the world turns with them.
Monks,
there are eight worldly conditions that turn with the world,
and the world turns with these eight worldly conditions.
What are the eight?
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
These are the eight worldly conditions—
they turn with the world,
and the world turns with them.
July 25, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (2/18)
Even ordinary people without learning experience gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Likewise, disciples of the noble ones, those with learning, also experience gain and loss, fame and disgrace, praise and blame, pleasure and pain.
So, what then is the difference, the distinction, the contrast between ordinary people without learning and disciples of the noble ones who have learning?
Even ordinary people without learning experience gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Likewise, disciples of the noble ones, those with learning, also experience gain and loss, fame and disgrace, praise and blame, pleasure and pain.
So, what then is the difference, the distinction, the contrast between ordinary people without learning and disciples of the noble ones who have learning?
July 26, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (3/18)
Venerable Buddha,
For us,
Your teachings are our root, guide, and refuge.
If You would kindly explain the meaning of these words directly,
we would be grateful.
We will listen carefully and remember well Your words.
Venerable Buddha,
For us,
Your teachings are our root, guide, and refuge.
If You would kindly explain the meaning of these words directly,
we would be grateful.
We will listen carefully and remember well Your words.
July 27, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (4/18)
The Buddha said:
When gain arises for an ordinary person without learning,
they do not reflect, “This gain is suffering and subject to change.”
They fail to see things as they truly are.
When loss arises,
they do not reflect, “This loss is suffering and subject to change.”
They fail to see things as they truly are.
The Buddha said:
When gain arises for an ordinary person without learning,
they do not reflect, “This gain is suffering and subject to change.”
They fail to see things as they truly are.
When loss arises,
they do not reflect, “This loss is suffering and subject to change.”
They fail to see things as they truly are.
July 28, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (5/18)
When fame arises, he does not reflect,
“This status is suffering and subject to change.”
He does not see things as they truly are.
When disgrace arises, he does not reflect,
“This disgrace is suffering and subject to change.”
He does not see things as they truly are.
When fame arises, he does not reflect,
“This status is suffering and subject to change.”
He does not see things as they truly are.
When disgrace arises, he does not reflect,
“This disgrace is suffering and subject to change.”
He does not see things as they truly are.
July 29, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (6/18)
When praise arises, he does not reflect,
“This praise is suffering and subject to change.”
He does not see things as they truly are.
When blame arises, he does not reflect,
“This blame is suffering and subject to change.”
He does not see things as they truly are.
When praise arises, he does not reflect,
“This praise is suffering and subject to change.”
He does not see things as they truly are.
When blame arises, he does not reflect,
“This blame is suffering and subject to change.”
He does not see things as they truly are.
July 30, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (7/18)
When pleasure arises, he does not reflect,
“This pleasure is suffering and subject to change.”
He does not see things as they truly are.
When pain arises, he does not reflect,
“This pain is suffering and subject to change.”
He does not see things as they truly are.
When pleasure arises, he does not reflect,
“This pleasure is suffering and subject to change.”
He does not see things as they truly are.
When pain arises, he does not reflect,
“This pain is suffering and subject to change.”
He does not see things as they truly are.
July 31, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (8/18)
He is caught up in gain,
caught up in loss,
caught up in fame,
caught up in disgrace,
caught up in praise,
caught up in blame,
caught up in pleasure,
and caught up in pain.
He is caught up in gain,
caught up in loss,
caught up in fame,
caught up in disgrace,
caught up in praise,
caught up in blame,
caught up in pleasure,
and caught up in pain.
August 1, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (9/18)
He welcomes the gain that arises for him,
and he rejects the loss.
He welcomes the fame that arises for him,
and he rejects the disgrace.
He welcomes the praise that arises for him,
and he rejects the blame.
He welcomes the pleasure that arises for him,
and he rejects the pain.
Caught up in welcoming and rejecting like this,
he is not freed from birth, aging, and death,
from sorrow, lamentation, pain, distress, and despair.
I say he is not freed from suffering and pain.
He welcomes the gain that arises for him,
and he rejects the loss.
He welcomes the fame that arises for him,
and he rejects the disgrace.
He welcomes the praise that arises for him,
and he rejects the blame.
He welcomes the pleasure that arises for him,
and he rejects the pain.
Caught up in welcoming and rejecting like this,
he is not freed from birth, aging, and death,
from sorrow, lamentation, pain, distress, and despair.
I say he is not freed from suffering and pain.
August 2, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (10/18)
When gain arises for a well-instructed disciple of the noble ones, he reflects, “This gain is suffering and subject to change.”
He sees things as they truly are.
When loss arises,
he reflects, “This loss is suffering and subject to change.”
He sees things as they truly are.
When gain arises for a well-instructed disciple of the noble ones, he reflects, “This gain is suffering and subject to change.”
He sees things as they truly are.
When loss arises,
he reflects, “This loss is suffering and subject to change.”
He sees things as they truly are.
August 3, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (11/18)
When fame arises for a well-instructed disciple of the noble ones, he reflects,
“This fame is suffering and subject to change.”
He sees things as they truly are.
When disgrace arises,
he reflects, “This disgrace is suffering and subject to change.”
He sees things as they truly are.
When fame arises for a well-instructed disciple of the noble ones, he reflects,
“This fame is suffering and subject to change.”
He sees things as they truly are.
When disgrace arises,
he reflects, “This disgrace is suffering and subject to change.”
He sees things as they truly are.
August 4, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (12/18)
When praise arises for a well-instructed disciple of the noble ones, he reflects,
“This praise is suffering and subject to change.”
He sees things as they truly are.
When blame arises,
he reflects, “This blame is suffering and subject to change.”
He sees things as they truly are.
When praise arises for a well-instructed disciple of the noble ones, he reflects,
“This praise is suffering and subject to change.”
He sees things as they truly are.
When blame arises,
he reflects, “This blame is suffering and subject to change.”
He sees things as they truly are.
August 5, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (13/18)
When pleasure arises for a well-instructed disciple of the noble ones, he reflects,
“This pleasure is suffering and subject to change.”
He sees things as they truly are.
When pain arises,
he reflects, “This pain is suffering and subject to change.”
He sees things as they truly are.
When pleasure arises for a well-instructed disciple of the noble ones, he reflects,
“This pleasure is suffering and subject to change.”
He sees things as they truly are.
When pain arises,
he reflects, “This pain is suffering and subject to change.”
He sees things as they truly are.
August 6, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (14/18)
He is not attached to gain,
not attached to loss,
not attached to fame,
not attached to disgrace,
not attached to praise,
not attached to blame,
not attached to pleasure,
not attached to pain.
He is not attached to gain,
not attached to loss,
not attached to fame,
not attached to disgrace,
not attached to praise,
not attached to blame,
not attached to pleasure,
not attached to pain.
August 7, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (15/18)
He does not rejoice in the gain that arises for him,
nor does he reject the loss.
He does not rejoice in the fame that arises for him,
nor does he reject the disgrace.
He does not rejoice in the praise that arises for him,
nor does he reject the blame.
He does not rejoice in the pleasure that arises for him,
nor does he reject the pain.
He does not rejoice in the gain that arises for him,
nor does he reject the loss.
He does not rejoice in the fame that arises for him,
nor does he reject the disgrace.
He does not rejoice in the praise that arises for him,
nor does he reject the blame.
He does not rejoice in the pleasure that arises for him,
nor does he reject the pain.
August 8, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (16/18)
Having abandoned welcoming and rejecting like this,
he is freed from birth, aging, and death,
from sorrow, lamentation, pain, distress, and despair.
I say he is freed from suffering and pain.
This is the difference, the distinction, the contrast between an ordinary person without learning
and a well-instructed disciple of the noble ones.
Having abandoned welcoming and rejecting like this,
he is freed from birth, aging, and death,
from sorrow, lamentation, pain, distress, and despair.
I say he is freed from suffering and pain.
This is the difference, the distinction, the contrast between an ordinary person without learning
and a well-instructed disciple of the noble ones.
August 9, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (17/18)
Gain and loss,
fame and disgrace,
blame and praise,
pleasure and pain—
these human conditions are suffering and subject to change.
A wise person who understands this truth
is mindful in their heart,
deeply investigates these impermanent things.
Even when their wishes are fulfilled, their mind does not waver,
and when things do not go their way, they remain calm and unshaken.
Gain and loss,
fame and disgrace,
blame and praise,
pleasure and pain—
these human conditions are suffering and subject to change.
A wise person who understands this truth
is mindful in their heart,
deeply investigates these impermanent things.
Even when their wishes are fulfilled, their mind does not waver,
and when things do not go their way, they remain calm and unshaken.
August 10, 2025
AN 8.6: Lokavipatti Sutta — The Failings of the World (18/18)
The mind that once desired and welcomed,
and the mind that once rejected and pushed away—
both scatter and vanish,
ceasing to exist any longer.
Knowing the state free from defilements
and free from sorrow,
he sees with right insight.
Beyond the cycle of birth and death,
he reaches the Further Shore.
The mind that once desired and welcomed,
and the mind that once rejected and pushed away—
both scatter and vanish,
ceasing to exist any longer.
Knowing the state free from defilements
and free from sorrow,
he sees with right insight.
Beyond the cycle of birth and death,
he reaches the Further Shore.
From the fifth 100-Day of the 1st 1000-Day Practice, we will be reading the Anguttara Nikaya from the Pali canon. The texts have been selected from the website "Access to Insight" (https://www.accesstoinsight.org). This version is a translation of the Korean interpretation of the original text. It was translated by the Jungto International Translation Team.
Vows of the Jungto Practitioner
Our modern civilization is facing serious crises. People are losing their humanity, communities are disintegrating, and the natural environment is being destroyed. We look to the teachings of the Buddha to find solutions to these problems.
We base our perspective of the world on the Law of Dependent Origination.
As this exists, that exists, and if this ceases to exist that will also cease to exist. This is the state of things as they are. Since everything is interdependent, your survival means my survival and your happiness leads to my happiness. Based on the Law of Dependent Origination, we pursue the path we can travel together in happiness. Just as a variety of flowers makes a garden, the diversity of people creates harmony and balance. We wish to build a new civilization in which love overcomes jealousy and envy; harmony triumphs over confrontation and competition; and peace prevails over conflict and war.
We take the Buddha and bodhisattvas as models for our own lives.
Following in the footsteps of the Buddha, who lived an austere life with only one set of robes and one alms bowl, we assume the mindset of a practitioner by eating, dressing, and living humbly, free from all worldly hindrances. Furthermore, we aspire to become practitioners who help those who are suffering. We vow to carry on the aspirations of the Mahayana bodhisattvas who embraced the suffering of the world as their own and willingly cast themselves into the world to save all sentient beings.
We uphold the principles of non-ego, non-possession and non-obstinacy in our practice.
By changing our perspectives and freeing ourselves from our obsessions, we vow to surrender our egos, possessions and obstinacy to become bodhisattvas who solely cater to the needs of sentient beings. By changing our mindset, we aim to become free of attachment and suffering.
Furthermore, we vow to overcome the crises our civilization faces by creating Jungto, a world in which individuals are happy (pure heart), communities are peaceful (good friends), and the natural environment is preserved (a clean Earth).
Objectives of the 1st 1000-Day Practice
1. We free ourselves from suffering and serve our neighbors and the world.
2. We practice, donate and volunteer online from our home, our individual place of practice.
3. We cultivate Jungto practitioners by running the Jungto Dharma School worldwide.
4. We actively engage in spreading the Dharma to young people and to people worldwide.
5. We promote happiness for all human beings by running the Happiness School programs worldwide.
6. We contribute to world peace by establishing peace on the Korean peninsula.
7. We promote a frugal lifestyle to overcome the climate crisis.
8. We expand our effort to eradicate poverty, disease, and illiteracy.
9. We engage in initiatives that benefit local communities to help create a happier world.
10. We create a new civilization where people share and support one another in solidarity.
The Mindset of a Practitioner
1. I choose to be generous rather than be greedy.
2. I choose to smile rather than get angry.
3. I choose to love rather than hate.
4. I choose to understand rather than want to be understood.
5. I choose to help rather than receive help.
6. I choose to be grateful rather than complain.
7. I choose to be humble rather than be arrogant.
8. I choose to be confident rather than be servile.
9. I choose to be thrifty rather than be extravagant.
10. I choose to own my life and be happy.
The Four Great Vows
I vow to build Jungto, a land where no sentient beings suffer.
I vow to end all suffering and afflictions through practice.
I vow to learn all of the Buddha’s teachings.
I vow to attain Buddhahood together with all sentient beings.
10. Sharing
Recognize your state of mind
during today's practice
and write it down.
Donate
Donating more than
a dollar every day
Volunteer
Performing at least
one act of kindness every day
Write your personal practice statement.
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