통합검색
원하시는 검색어를 입력해 주세요
100-Day Practice
September 17, 2025
Write your personal practice statement.
Click on the candle
to light it.
to light it.
4,346
Number of practitioners
who lit the candle today.
who lit the candle today.
My candlelight
1-10th 100-Day Practice
* The page will be reset if you clear the site data (cookies).
Download Practice Audio File
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 10th day of the 10th 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.
September 7, 2025
AN 8.14: Khalunga Sutta — Unruly (8/8)
"A monk, when corrected, says:
‘Why are you criticizing me?
I shall abandon the training and return to lay life.’
He then rejects the training, goes back to the lay life.
I say this person is similar to the wild horse that,
when told, 'Go forward!' and urged on by its trainer,
tucks in its front legs and its back legs
and sinks down right there on all four legs.
In the world, there are such unruly people.
This is the eighth fault.
Monks, these are the eight kinds of untamed people,
each with their corresponding fault.”
"A monk, when corrected, says:
‘Why are you criticizing me?
I shall abandon the training and return to lay life.’
He then rejects the training, goes back to the lay life.
I say this person is similar to the wild horse that,
when told, 'Go forward!' and urged on by its trainer,
tucks in its front legs and its back legs
and sinks down right there on all four legs.
In the world, there are such unruly people.
This is the eighth fault.
Monks, these are the eight kinds of untamed people,
each with their corresponding fault.”
September 8, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218} [Thanissaro] 1/6
At that time, the Buddha was dwelling at Alavi, in the Aggalava Shrine.
Then Hatthaka of Alavi, surrounded by five hundred lay followers, approached the Buddha.
Having paid homage to him, he sat down to one side.
Then the Buddha said to Hatthaka:
“Hatthaka, many people follow you.
How have you been able to gather so many?”
“Venerable Buddha,
It is by means of the four methods of guiding people,
as taught by the Venerable Buddha,
that I have been able to gather so many."
At that time, the Buddha was dwelling at Alavi, in the Aggalava Shrine.
Then Hatthaka of Alavi, surrounded by five hundred lay followers, approached the Buddha.
Having paid homage to him, he sat down to one side.
Then the Buddha said to Hatthaka:
“Hatthaka, many people follow you.
How have you been able to gather so many?”
“Venerable Buddha,
It is by means of the four methods of guiding people,
as taught by the Venerable Buddha,
that I have been able to gather so many."
September 9, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218–219} [Thanissaro] 2/6
“When I realized, ‘This person can be guided with generosity,’
I led that person with generosity.
When I realized, ‘This person can be guided with kind speech,’
I led that person with kind speech.
When I realized, ‘This person can be guided with beneficial conduct,’
I led that person with beneficial conduct."
“When I realized, ‘This person can be guided with generosity,’
I led that person with generosity.
When I realized, ‘This person can be guided with kind speech,’
I led that person with kind speech.
When I realized, ‘This person can be guided with beneficial conduct,’
I led that person with beneficial conduct."
September 10, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218–219} [Thanissaro] 3/6
“When I realized, ‘This person can be guided with equality and fairness,’
I led that person with equality and fairness.
People listen to me with admiration for my family’s wealth.
If I had been poor,
they would not have regarded me in the same way.”
“When I realized, ‘This person can be guided with equality and fairness,’
I led that person with equality and fairness.
People listen to me with admiration for my family’s wealth.
If I had been poor,
they would not have regarded me in the same way.”
September 11, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218–219} [Thanissaro] 4/6
"Excellent, Hatthaka.
It is truly excellent that you have guided many people using these methods.
Those in the past who guided many people also led the people through these four methods.
Those in the future who will guide many people will also lead the people through these four methods.
Those in the present who are guiding many people are also leading the people through these four methods.”
"Excellent, Hatthaka.
It is truly excellent that you have guided many people using these methods.
Those in the past who guided many people also led the people through these four methods.
Those in the future who will guide many people will also lead the people through these four methods.
Those in the present who are guiding many people are also leading the people through these four methods.”
September 12, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218–219} [Thanissaro] 5/6
Then the the Buddha taught Hatthaka through a discourse on the Dhamma,
uplifting him, inspiring him, and encouraging him.
Having heard the words, Hatthaka rose from his seat, paid homage to the Buddha,
and then turned to the right and departed.
Immediately after he had gone,
the Buddha addressed the monks:
“Monks, remember Alavi’s Hatthaka
as one endowed with the following eight astonishing and remarkable qualities.
What are the eight qualities?”
Then the the Buddha taught Hatthaka through a discourse on the Dhamma,
uplifting him, inspiring him, and encouraging him.
Having heard the words, Hatthaka rose from his seat, paid homage to the Buddha,
and then turned to the right and departed.
Immediately after he had gone,
the Buddha addressed the monks:
“Monks, remember Alavi’s Hatthaka
as one endowed with the following eight astonishing and remarkable qualities.
What are the eight qualities?”
September 13, 2025
AN 8.24: Hatthaka Sutta — About Hatthaka (2) {A iv 218–219} [Thanissaro] 6/6
“Alavi’s Hatthaka is faithful.
He observes the precepts.
He has a sense of shame.
He fears the consequences of evil deeds.
He is learned.
He is compassionate.
He is wise.
He is humble.
Remember Alavi’s Hatthaka
as one endowed with these eight astonishing and remarkable qualities.”
“Alavi’s Hatthaka is faithful.
He observes the precepts.
He has a sense of shame.
He fears the consequences of evil deeds.
He is learned.
He is compassionate.
He is wise.
He is humble.
Remember Alavi’s Hatthaka
as one endowed with these eight astonishing and remarkable qualities.”
September 14, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 1/8
At one time the Buddha was staying at Nigrodha Park in Kapilavatthu with the Sakyas.
Then Mahanama of the Sakya clan went to where the Buddha was,
paid his respects, and sat to one side and said to the Buddha:
"Venerable Buddha, how does one become a lay disciple?"
"Mahanama, one becomes a lay disciple
by taking refuge in the Buddha,
by taking refuge in the Dhamma,
and by taking refuge in the Saṅgha."
At one time the Buddha was staying at Nigrodha Park in Kapilavatthu with the Sakyas.
Then Mahanama of the Sakya clan went to where the Buddha was,
paid his respects, and sat to one side and said to the Buddha:
"Venerable Buddha, how does one become a lay disciple?"
"Mahanama, one becomes a lay disciple
by taking refuge in the Buddha,
by taking refuge in the Dhamma,
and by taking refuge in the Saṅgha."
September 15, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 2/8
"Then, Venerable Buddha, how does a lay disciple observe moral conduct?"
"Mahanama, a lay disciple observes moral conduct by
not killing living beings,
not taking what is not given,
not engaging in wrong sexual conduct,
not telling lies, and
refraining from intoxicants and addictive substances that cloud the mind and lead to heedlessness.
Mahanama, this is how a lay disciple observes moral conduct."
"Then, Venerable Buddha, how does a lay disciple observe moral conduct?"
"Mahanama, a lay disciple observes moral conduct by
not killing living beings,
not taking what is not given,
not engaging in wrong sexual conduct,
not telling lies, and
refraining from intoxicants and addictive substances that cloud the mind and lead to heedlessness.
Mahanama, this is how a lay disciple observes moral conduct."
September 16, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 3/8
"Then, Venerable Buddha, what is the case when a lay disciple practices for their own benefit,
but does not practice for the benefit of others?"
"Mahanama, some lay disciples
have faith themselves,
but do not encourage others to develop faith.
They observe moral conduct themselves,
but do not encourage others to observe moral conduct."
"Then, Venerable Buddha, what is the case when a lay disciple practices for their own benefit,
but does not practice for the benefit of others?"
"Mahanama, some lay disciples
have faith themselves,
but do not encourage others to develop faith.
They observe moral conduct themselves,
but do not encourage others to observe moral conduct."
September 17, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 4/8
"They give gifts themselves,
but do not encourage others to give gifts.
They wish to meet monastics,
but do not encourage others to meet monastics.
They wish to listen to the Dhamma,
but do not encourage others to listen to the Dhamma."
"They give gifts themselves,
but do not encourage others to give gifts.
They wish to meet monastics,
but do not encourage others to meet monastics.
They wish to listen to the Dhamma,
but do not encourage others to listen to the Dhamma."
September 18, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 5/8
"They imprint the Dhamma in their own hearts,
but do not encourage others to imprint the Dhamma in their hearts.
They understand the meaning and the benefits of the Dhamma,
but do not encourage others to understand the meaning and the benefits of the Dhamma.
They practice according to the Dhamma,
but do not encourage others to practice according to the Dhamma.
Mahanama,
this is precisely the case in which a lay follower practices for their own benefit
but does not practice for the benefit of others."
"They imprint the Dhamma in their own hearts,
but do not encourage others to imprint the Dhamma in their hearts.
They understand the meaning and the benefits of the Dhamma,
but do not encourage others to understand the meaning and the benefits of the Dhamma.
They practice according to the Dhamma,
but do not encourage others to practice according to the Dhamma.
Mahanama,
this is precisely the case in which a lay follower practices for their own benefit
but does not practice for the benefit of others."
September 19, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 6/8
"Then, Venerable One, in what case does a lay follower practice both for their own benefit and for the benefit of others?"
"Mahanama,
some lay followers themselves develop faith
and also encourage others to develop faith.
They themselves observe the precepts
and also encourage others to observe the precepts."
"Then, Venerable One, in what case does a lay follower practice both for their own benefit and for the benefit of others?"
"Mahanama,
some lay followers themselves develop faith
and also encourage others to develop faith.
They themselves observe the precepts
and also encourage others to observe the precepts."
September 20, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 7/8
"They themselves give gifts and also encourage others to give.
They themselves meet monastics and also encourage others to meet them.
They themselves listen to the Dhamma and also encourage others to listen to it."
"They themselves give gifts and also encourage others to give.
They themselves meet monastics and also encourage others to meet them.
They themselves listen to the Dhamma and also encourage others to listen to it."
September 21, 2025
AN 8.25: Mahanama Sutta — Being a Lay Buddhist {A iv 220} [Kumara] 8/8
"They themselves reflect on the Dhamma in their hearts and also encourage others to do the same.
They themselves understand the meaning and benefits of the Dhamma and also encourage others to understand them.
They themselves practice according to the Dhamma and also encourage others to practice accordingly.
Mahanama, this is precisely the case of a lay follower who practices for their own benefit and also practices for the benefit of others."
"They themselves reflect on the Dhamma in their hearts and also encourage others to do the same.
They themselves understand the meaning and benefits of the Dhamma and also encourage others to understand them.
They themselves practice according to the Dhamma and also encourage others to practice accordingly.
Mahanama, this is precisely the case of a lay follower who practices for their own benefit and also practices for the benefit of others."
September 22, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 1/9
"Bhikkhus, there are eight results of a meritorious and excellent deed.
They bring happiness,
are heavenly,
bring joy,
lead to heaven,
fulfill what is desired,
please the mind,
are beneficial,
and lead to well-being.
What are the eight?
A disciple of a noble person has taken refuge in the Buddha.
This is the first result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to happiness."
"Bhikkhus, there are eight results of a meritorious and excellent deed.
They bring happiness,
are heavenly,
bring joy,
lead to heaven,
fulfill what is desired,
please the mind,
are beneficial,
and lead to well-being.
What are the eight?
A disciple of a noble person has taken refuge in the Buddha.
This is the first result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to happiness."
September 23, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 2/9
"A disciple of a noble person has taken refuge in the Dhamma.
This is the second result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
"A disciple of a noble person has taken refuge in the Dhamma.
This is the second result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
September 24, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 3/9
"A disciple of a noble person has taken refuge in the Saṅgha.
This is the third result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
"A disciple of a noble person has taken refuge in the Saṅgha.
This is the third result of an excellent deed,
and it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
September 25, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 4/9
"Now there are five kinds of giving,
the five great gifts.
They have been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and they are not criticized by wise ascetics and brahmins.
What are the five?"
"Now there are five kinds of giving,
the five great gifts.
They have been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and they are not criticized by wise ascetics and brahmins.
What are the five?"
September 26, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 5/9
"A disciple of a noble one
abandons the taking of life,
refrains from taking life.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom of fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the first giving, the first great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
"A disciple of a noble one
abandons the taking of life,
refrains from taking life.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom of fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the first giving, the first great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
September 27, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 6/9
"A disciple of a noble one
abandons taking what is not given,
refrains from taking what is not given.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the second giving, the second great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
"A disciple of a noble one
abandons taking what is not given,
refrains from taking what is not given.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the second giving, the second great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
September 28, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 7/9
"A disciple of a noble one
abandons wrongful sexual conduct,
refrains from wrongful sexual conduct.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the third giving, the third great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
"A disciple of a noble one
abandons wrongful sexual conduct,
refrains from wrongful sexual conduct.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the third giving, the third great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
September 29, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 8/9
"A disciple of a noble one
abandons false speech,
refrains from false speech.
By doing so, he gives the freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the fourth giving, the fourth great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
"A disciple of a noble one
abandons false speech,
refrains from false speech.
By doing so, he gives the freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the fourth giving, the fourth great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins."
September 30, 2025
AN 8.39: Abhisanda Sutta — Rewards {A iv 245} [Thanissaro] 9/9
"A disciple of a noble one
abandons intoxicating drinks and substances,
refrains from intoxicating drinks and substances.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the fifth giving, the fifth great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins.
And this is the eighth reward of meritorious deeds:
it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
"A disciple of a noble one
abandons intoxicating drinks and substances,
refrains from intoxicating drinks and substances.
By doing so, he gives freedom from fear,
freedom from enmity,
of not causing harm, to countless living beings.
By giving this freedom from fear,
freedom from enmity,
and not causing harm,
he too partakes in freedom from fear, freedom from enmity,
and not causing harm.
This is the fifth giving, the fifth great gift.
It has been handed down from ancient times,
known through the ages,
deep in tradition,
continued from olden times,
unaltered,
and will remain unaltered,
and is not criticized by wise ascetics and brahmins.
And this is the eighth reward of meritorious deeds:
it brings happiness,
is heavenly,
brings joy,
leads to heaven,
fulfills what is desired,
pleases the mind,
is beneficial,
and leads to well-being."
October 1, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 1/8
"Monks,
if one repeatedly commits acts that harm living beings,
becomes accustomed to such acts,
and makes them a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is a short life when born as a human."
"Monks,
if one repeatedly commits acts that harm living beings,
becomes accustomed to such acts,
and makes them a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is a short life when born as a human."
October 2, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 2/8
"If one repeatedly steals,
becomes accustomed to stealing,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is losing one’s wealth when born as a human."
"If one repeatedly steals,
becomes accustomed to stealing,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is losing one’s wealth when born as a human."
October 3, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 3/8
"If one repeatedly engages in sexual misconduct,
becomes accustomed to it,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is suffering from quarrels and retaliation when born as a human."
"If one repeatedly engages in sexual misconduct,
becomes accustomed to it,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is suffering from quarrels and retaliation when born as a human."
October 4, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 4/8
"If one repeatedly tells lies,
becomes accustomed to lying,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is being falsely accused when born as a human."
"If one repeatedly tells lies,
becomes accustomed to lying,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is being falsely accused when born as a human."
October 5, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 5/8
"If one repeatedly speaks divisively,
becomes accustomed to divisive speech,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is having friendships broken when born as a human."
"If one repeatedly speaks divisively,
becomes accustomed to divisive speech,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is having friendships broken when born as a human."
October 6, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 6/8
"If one repeatedly speaks harshly,
becomes accustomed to harsh speech,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is hearing unpleasant words when born as a human."
"If one repeatedly speaks harshly,
becomes accustomed to harsh speech,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is hearing unpleasant words when born as a human."
October 7, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 7/8
"If one repeatedly speaks deceptively,
becomes accustomed to idle chatter,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is hearing useless or idle words when born as a human."
"If one repeatedly speaks deceptively,
becomes accustomed to idle chatter,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is hearing useless or idle words when born as a human."
October 8, 2025
AN 8.40: Vipaka Sutta — Results {A iv 247} [Thanissaro] 8/8
"If one repeatedly drinks intoxicating drinks such as fermented or distilled beverages,
becomes accustomed to drinking them,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is experiencing mental impairment when born as a human."
"If one repeatedly drinks intoxicating drinks such as fermented or distilled beverages,
becomes accustomed to drinking them,
and makes it a habit of life,
the result will be rebirth in hell,
or as an animal,
or in the realm of hungry ghosts.
The lightest result of such actions
is experiencing mental impairment when born as a human."
October 9, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 1/16
"Monks,
there are eight kinds of laziness.
What are the eight?
For a certain monk, there is work to be done.
The thought occurs to him:
‘I must do this work.
But if I do it, my body will become tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the first case of laziness."
"Monks,
there are eight kinds of laziness.
What are the eight?
For a certain monk, there is work to be done.
The thought occurs to him:
‘I must do this work.
But if I do it, my body will become tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the first case of laziness."
October 10, 2025
"AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 2/16
"Also, for a certain monk, after finishing his work,
the thought occurs to him:
‘I have done the work.
Having done it, my body is tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the second case of laziness."
"Also, for a certain monk, after finishing his work,
the thought occurs to him:
‘I have done the work.
Having done it, my body is tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the second case of laziness."
October 11, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 3/16
"Also, for a certain monk, there is a place he must go.
It occurs to him:
‘I must go to this place.
But after going there, my body will be tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the third case of laziness."
"Also, for a certain monk, there is a place he must go.
It occurs to him:
‘I must go to this place.
But after going there, my body will be tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the third case of laziness."
October 12, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 4/16
"Also, for a certain monk, after going to the place he must go,
the thought occurs to him:
‘I have gone to the place I needed to go.
After going there, my body is tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the fourth case of laziness."
"Also, for a certain monk, after going to the place he must go,
the thought occurs to him:
‘I have gone to the place I needed to go.
After going there, my body is tired.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the fourth case of laziness."
October 13, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 5/16
"Also, for a certain monk,
he went on alms round to a village or town,
but did not obtain enough coarse or fine food to fill his stomach.
The thought occurs to him:
‘I went on alms round to a village or town,
but I did not obtain enough food to fill my stomach.
This body is tired and not suitable for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the fifth case of laziness."
"Also, for a certain monk,
he went on alms round to a village or town,
but did not obtain enough coarse or fine food to fill his stomach.
The thought occurs to him:
‘I went on alms round to a village or town,
but I did not obtain enough food to fill my stomach.
This body is tired and not suitable for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the fifth case of laziness."
October 14, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 6/16
"Also, for a certain monk,
he went on alms round to a village or town and
obtained enough coarse and fine food to fill his stomach.
The thought occurs to him:
‘I went on alms round to a village or town and obtained enough food to fill my stomach.
This body feels heavy, like that of a woman several months pregnant,
and is not suitable for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the sixth case of laziness."
"Also, for a certain monk,
he went on alms round to a village or town and
obtained enough coarse and fine food to fill his stomach.
The thought occurs to him:
‘I went on alms round to a village or town and obtained enough food to fill my stomach.
This body feels heavy, like that of a woman several months pregnant,
and is not suitable for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the sixth case of laziness."
October 15, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 7/16
"Also, for a certain monk,
he falls ill with a minor illness and thinks:
‘I have a minor illness.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the seventh case of laziness."
"Also, for a certain monk,
he falls ill with a minor illness and thinks:
‘I have a minor illness.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the seventh case of laziness."
October 16, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 8/16
"Also, for a certain monk,
having recently recovered from an illness, he thinks:
‘I have recovered from my illness,
but it has not been long since my recovery.
My body is still weak and not fit for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the eighth case of laziness.
These are the eight cases of laziness."
"Also, for a certain monk,
having recently recovered from an illness, he thinks:
‘I have recovered from my illness,
but it has not been long since my recovery.
My body is still weak and not fit for practice.
Should I lie down?’
So he lies down.
He does not exert himself to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
or to realize what has not yet been realized.
This is the eighth case of laziness.
These are the eight cases of laziness."
October 17, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 9/16
"There are eight cases for arousing energy.
What are the eight?
For a certain monk, there is a task to be done.
He thinks:
‘I must do this task.
But while doing it, it will be difficult to focus on the Buddha’s teaching.
So I should exert myself beforehand
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the first case for arousing energy."
"There are eight cases for arousing energy.
What are the eight?
For a certain monk, there is a task to be done.
He thinks:
‘I must do this task.
But while doing it, it will be difficult to focus on the Buddha’s teaching.
So I should exert myself beforehand
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the first case for arousing energy."
October 18, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 10/16
"Also, for a certain monk, after completing a task,
he thinks:
‘I have done the task.
Since I could not focus on the Buddha’s teaching while working,
should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the second case for arousing energy."
"Also, for a certain monk, after completing a task,
he thinks:
‘I have done the task.
Since I could not focus on the Buddha’s teaching while working,
should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the second case for arousing energy."
October 19, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 11/16
"Also, for a certain monk, there is a place he must go.
He thinks:
‘I must go to this place.
But while going there,
I will not be able to focus on the Buddha’s teaching.
So should I exert myself in advance
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the third case for arousing energy."
"Also, for a certain monk, there is a place he must go.
He thinks:
‘I must go to this place.
But while going there,
I will not be able to focus on the Buddha’s teaching.
So should I exert myself in advance
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the third case for arousing energy."
October 20, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 12/16
"Also, for a certain monk, after going to the place he must go,
he thinks:
‘I was unable to focus on the Buddha’s teaching while going to that place.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the fourth case for arousing energy."
"Also, for a certain monk, after going to the place he must go,
he thinks:
‘I was unable to focus on the Buddha’s teaching while going to that place.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the fourth case for arousing energy."
October 21, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 13/16
"Also, for a certain monk who went on alms rounds to a village or town but did not obtain enough coarse or fine food to fill his stomach.
He thinks:
‘I went on alms rounds to a village or town, but did not obtain enough coarse or fine food to fill my stomach.
This body is light and suitable for practice.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the fifth case for arousing energy."
"Also, for a certain monk who went on alms rounds to a village or town but did not obtain enough coarse or fine food to fill his stomach.
He thinks:
‘I went on alms rounds to a village or town, but did not obtain enough coarse or fine food to fill my stomach.
This body is light and suitable for practice.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the fifth case for arousing energy."
October 22, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 14/16
"Also, for a certain monk who went on alms rounds to a village or town and obtained enough coarse and fine food to fill his stomach.
He thinks:
‘I went on alms rounds to a village or town and obtained enough coarse and fine food to fill my stomach.
This body is strong and suitable for practice.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the sixth case for arousing energy."
"Also, for a certain monk who went on alms rounds to a village or town and obtained enough coarse and fine food to fill his stomach.
He thinks:
‘I went on alms rounds to a village or town and obtained enough coarse and fine food to fill my stomach.
This body is strong and suitable for practice.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the sixth case for arousing energy."
October 23, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 15/16
"Also, for a certain monk who has a minor illness,
he thinks:
‘I have a minor illness.
This illness might become more serious.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the seventh case for arousing energy."
"Also, for a certain monk who has a minor illness,
he thinks:
‘I have a minor illness.
This illness might become more serious.
So should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the seventh case for arousing energy."
October 24, 2025
AN 8.80: Kusita-Arambhavatthu Sutta — The Grounds for Laziness & the Arousal of Energy {A iv 332} [Thanissaro] 16/16
"Also, for a certain monk who has just recovered from an illness,
he thinks:
‘I have recovered from an illness,
and not much time has passed since.
I might fall ill again,
so should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the eighth case for arousing energy.
These are the eight cases for arousing energy."
"Also, for a certain monk who has just recovered from an illness,
he thinks:
‘I have recovered from an illness,
and not much time has passed since.
I might fall ill again,
so should I now exert myself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized?’
So he exerts himself
to obtain what has not yet been obtained,
to accomplish what has not yet been accomplished,
and to realize what has not yet been realized.
This is the eighth case for arousing energy.
These are the eight cases for arousing energy."
October 25, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 1/11
Thus have I heard:
At one time, the Buddha was staying at Anathapindika’s monastery in Jeta’s Grove, in the city of Savatthi.
There he addressed the monks:
"Monks, if other non-Buddhist practitioners ask you,
'Friends, what are the seven conditions for developing the path to awakening?'
how would you answer?"
"Venerable Buddha, the teachings we hold are rooted in the Buddha,
we follow the Buddha’s guidance,
and we take the Buddha as our refuge.
Therefore, we would be grateful if Venerable Buddha would
explain the meaning of those words directly.
We will listen carefully to the Buddha’s teaching and remember it well."
"Then, monks, pay attention and take it to heart.
I will teach you."
"Yes, Venerable Buddha." The monks replied.
Thus have I heard:
At one time, the Buddha was staying at Anathapindika’s monastery in Jeta’s Grove, in the city of Savatthi.
There he addressed the monks:
"Monks, if other non-Buddhist practitioners ask you,
'Friends, what are the seven conditions for developing the path to awakening?'
how would you answer?"
"Venerable Buddha, the teachings we hold are rooted in the Buddha,
we follow the Buddha’s guidance,
and we take the Buddha as our refuge.
Therefore, we would be grateful if Venerable Buddha would
explain the meaning of those words directly.
We will listen carefully to the Buddha’s teaching and remember it well."
"Then, monks, pay attention and take it to heart.
I will teach you."
"Yes, Venerable Buddha." The monks replied.
October 26, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 2/11
The Buddha said:
“Monks, if other non-Buddhist practitioners ask you,
‘Friends, what are the seven conditions for developing the path to awakening?’
you should answer thus:
‘Associating with admirable friends, noble companions, and good associates
is the first condition for developing the path to awakening.’”
The Buddha said:
“Monks, if other non-Buddhist practitioners ask you,
‘Friends, what are the seven conditions for developing the path to awakening?’
you should answer thus:
‘Associating with admirable friends, noble companions, and good associates
is the first condition for developing the path to awakening.’”
October 27, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 3/11
“Furthermore, the monk observes moral conduct.
He abides by the precepts,
maintains proper behavior within the proper range of activity,
and cultivates right actions.
Even in the smallest fault, he recognizes the resulting consequence,
upholds the precepts, and diligently practices.
This is the second condition for developing the path to awakening.”
“Furthermore, the monk observes moral conduct.
He abides by the precepts,
maintains proper behavior within the proper range of activity,
and cultivates right actions.
Even in the smallest fault, he recognizes the resulting consequence,
upholds the precepts, and diligently practices.
This is the second condition for developing the path to awakening.”
October 28, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 4/11
“Furthermore, he readily and without difficulty listens
to truly enlightening words,
words that open the eye of the mind.
These words concern purity, contentment,
tranquility detached from the worldly, wisdom, liberation, knowledge and vision of liberation.
This is the third condition for developing the path to awakening.”
“Furthermore, he readily and without difficulty listens
to truly enlightening words,
words that open the eye of the mind.
These words concern purity, contentment,
tranquility detached from the worldly, wisdom, liberation, knowledge and vision of liberation.
This is the third condition for developing the path to awakening.”
October 29, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 5/11
“Furthermore, he abandons unskillful qualities
and continuously strives to cultivate skillful qualities.
He perseveres steadfastly without wavering
and is not negligent in acquiring skillful qualities.
This is the fourth condition for developing the path to awakening.”
“Furthermore, he abandons unskillful qualities
and continuously strives to cultivate skillful qualities.
He perseveres steadfastly without wavering
and is not negligent in acquiring skillful qualities.
This is the fourth condition for developing the path to awakening.”
October 30, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 6/11
“Furthermore, he is wise, noble, and possesses insight,
penetrating the arising and passing away of phenomena,
and completely freeing himself from suffering.
This is the fifth condition for developing the path to awakening.”
“Furthermore, he is wise, noble, and possesses insight,
penetrating the arising and passing away of phenomena,
and completely freeing himself from suffering.
This is the fifth condition for developing the path to awakening.”
October 31, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 7/11
“Monks,
A monk who associates with admirable friends, noble companions, and good associates
abides by the precepts,
maintains proper behavior within the proper range of activity,
and cultivates right actions.
Even in the smallest fault, he recognizes the resulting consequence,
upholds the precepts, and diligently practices."
“Monks,
A monk who associates with admirable friends, noble companions, and good associates
abides by the precepts,
maintains proper behavior within the proper range of activity,
and cultivates right actions.
Even in the smallest fault, he recognizes the resulting consequence,
upholds the precepts, and diligently practices."
November 1, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 8/11
“A monk who associates with admirable friends, noble companions, and good associates
will readily and without difficulty get to hear truly enlightening words that open the eye of the mind.
These words concern purity, contentment,
tranquility detached from the worldly, wisdom, liberation, knowledge and vision of liberation.
This is the third condition for developing the path to awakening.”
“A monk who associates with admirable friends, noble companions, and good associates
will readily and without difficulty get to hear truly enlightening words that open the eye of the mind.
These words concern purity, contentment,
tranquility detached from the worldly, wisdom, liberation, knowledge and vision of liberation.
This is the third condition for developing the path to awakening.”
November 2, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 9/11
“A monk who associates with admirable friends, noble companions, and good associates
abandons abandons unskillful qualities
and continuously strives to cultivate skillful qualities.
He perseveres steadfastly without wavering
and is not negligent in acquiring skillful qualities."
“A monk who associates with admirable friends, noble companions, and good associates
abandons abandons unskillful qualities
and continuously strives to cultivate skillful qualities.
He perseveres steadfastly without wavering
and is not negligent in acquiring skillful qualities."
November 3, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 10/11
“A monk who associates with admirable friends, noble companions, and good associates
is wise, noble, and possesses insight,
penetrating the arising and passing away of phenomena,
and completely freeing himself from suffering.”
“A monk who associates with admirable friends, noble companions, and good associates
is wise, noble, and possesses insight,
penetrating the arising and passing away of phenomena,
and completely freeing himself from suffering.”
November 4, 2025
AN 9.1: Sambodhi Sutta — Self-awakening {A iv 351} [Thanissaro] 11/11
“Monks,
those monks who have cultivated these five qualities
must further cultivate four more.
To abandon greed, they develop the perception of unattractiveness.
To abandon unwholesome states of mind, they cultivate wholesome states of mind.
To cut off scattered thoughts, they cultivate mindfulness of in-breath and out-breath.
To uproot the conceit of ‘self,’ they cultivate insight into impermanence.
A monk who has insight into impermanence
establishes insight into non-self.
A monk who has insight into non-self
uproots the conceit of ‘self’
and attains Nibbāna right here and now.”
“Monks,
those monks who have cultivated these five qualities
must further cultivate four more.
To abandon greed, they develop the perception of unattractiveness.
To abandon unwholesome states of mind, they cultivate wholesome states of mind.
To cut off scattered thoughts, they cultivate mindfulness of in-breath and out-breath.
To uproot the conceit of ‘self,’ they cultivate insight into impermanence.
A monk who has insight into impermanence
establishes insight into non-self.
A monk who has insight into non-self
uproots the conceit of ‘self’
and attains Nibbāna right here and now.”
November 5, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 1/6
I have heard that on one occasion the Buddha was staying at Vulture Peak Mountain in Rājagaha.
At that time, the wanderer Sutavan went to where the Buddha was,
greeted him with respect and sincerity,
sat to one side, and said to the Buddha:
"Not long ago, while I was staying at Giribbaja here in Rājagaha,
I personally heard and learned from you as follows:
'Sutavan, for an arahant monk whose defilements are ended,
whose practice is complete,
who has finished what is to be done,
who has put down the heavy burden,
who has attained the true goal,
who has cut the bonds of existence,
and who has attained liberation through right wisdom,
it becomes impossible to perform these five things.'"
I have heard that on one occasion the Buddha was staying at Vulture Peak Mountain in Rājagaha.
At that time, the wanderer Sutavan went to where the Buddha was,
greeted him with respect and sincerity,
sat to one side, and said to the Buddha:
"Not long ago, while I was staying at Giribbaja here in Rājagaha,
I personally heard and learned from you as follows:
'Sutavan, for an arahant monk whose defilements are ended,
whose practice is complete,
who has finished what is to be done,
who has put down the heavy burden,
who has attained the true goal,
who has cut the bonds of existence,
and who has attained liberation through right wisdom,
it becomes impossible to perform these five things.'"
November 6, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 2/6
"An arahant monk whose defilements are ended
cannot intentionally harm living beings.
An arahant monk whose defilements are ended
cannot take what is not given by way of theft.
An arahant monk whose defilements are ended
cannot engage in sexual activity.
An arahant monk whose defilements are ended
cannot deliberately tell a lie.
An arahant monk whose defilements are ended
cannot hoard wealthor indulge in sensual pleasures as before ordination.”
“Venerable Buddha, have I correctly heard, correctly grasped,
and correctly understood your words?”
"An arahant monk whose defilements are ended
cannot intentionally harm living beings.
An arahant monk whose defilements are ended
cannot take what is not given by way of theft.
An arahant monk whose defilements are ended
cannot engage in sexual activity.
An arahant monk whose defilements are ended
cannot deliberately tell a lie.
An arahant monk whose defilements are ended
cannot hoard wealthor indulge in sensual pleasures as before ordination.”
“Venerable Buddha, have I correctly heard, correctly grasped,
and correctly understood your words?”
November 7, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 3/6
"Yes, Sutavan.
You have correctly heard, correctly grasped,
and correctly understood.
Just as I have taught in the past and now,
an arahant monk whose defilements are ended
has completed practice,
finished what needs to be done,
laid down burdens,
attained the true goal,
cut the fetters of existence,
and realized liberation through right wisdom.
For such a one, it becomes impossible
to perform these nine things.”
"Yes, Sutavan.
You have correctly heard, correctly grasped,
and correctly understood.
Just as I have taught in the past and now,
an arahant monk whose defilements are ended
has completed practice,
finished what needs to be done,
laid down burdens,
attained the true goal,
cut the fetters of existence,
and realized liberation through right wisdom.
For such a one, it becomes impossible
to perform these nine things.”
November 8, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 4/6
"An arahant monk whose defilements are ended
cannot intentionally harm a living being.
An arahant monk whose defilements are ended
cannot take what is not given by way of theft.
An arahant monk whose defilements are ended
cannot engage in sexual activity.
An arahant monk whose defilements are ended
cannot deliberately tell a lie.
An arahant monk whose defilements are ended
cannot hoard wealth or indulge in sensual pleasures as before ordination."
"An arahant monk whose defilements are ended
cannot intentionally harm a living being.
An arahant monk whose defilements are ended
cannot take what is not given by way of theft.
An arahant monk whose defilements are ended
cannot engage in sexual activity.
An arahant monk whose defilements are ended
cannot deliberately tell a lie.
An arahant monk whose defilements are ended
cannot hoard wealth or indulge in sensual pleasures as before ordination."
November 9, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 5/6
"An arahant monk whose defilements are ended
cannot follow a path distorted by desire.
An arahant monk whose defilements are ended
cannot follow a path distorted by anger.
An arahant monk whose defilements are ended
cannot follow a path distorted by fear.
An arahant monk whose defilements are ended
cannot follow a path distorted by delusion."
"An arahant monk whose defilements are ended
cannot follow a path distorted by desire.
An arahant monk whose defilements are ended
cannot follow a path distorted by anger.
An arahant monk whose defilements are ended
cannot follow a path distorted by fear.
An arahant monk whose defilements are ended
cannot follow a path distorted by delusion."
November 10, 2025
AN 9.7: Sutava Sutta — To Sutavan {A iv 369} [Thanissaro] 6/6
"Just as I have taught in the past and now,
an arahant monk whose defilements are ended
has completed practice,
finished what needs to be done,
laid down burdens,
attained the true goal,
cut the fetters of existence,
and realized liberation through right wisdom.
For such a one, it becomes impossible
to perform these nine things.”
"Just as I have taught in the past and now,
an arahant monk whose defilements are ended
has completed practice,
finished what needs to be done,
laid down burdens,
attained the true goal,
cut the fetters of existence,
and realized liberation through right wisdom.
For such a one, it becomes impossible
to perform these nine things.”
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.
0/50
