Quotations

Contents

Admonishing Another Bhikkhu

Before admonishing another bhikkhu, a bhikkhu should investigate five conditions in himself and establish five other conditions in himself.

He should investigate thus: ‘Am I one who practises purity in bodily action?;… purity in speech?; is the heart of good-will established in me towards my fellows?; am I one who has heard the Teachings, practised them, and penetrated them with insight?; is the Discipline known and thoroughly understood by me?’

And he should establish these five conditions in himself: he should speak at the right time, speak of facts, and speak gently, and he should speak only profitable words, and with a kindly heart.

A.V.78

Wrong Livelihood for a Layperson

Trade in weapons, in human beings, in animal flesh, in liquor, in poison.

A.III.207

Dealing with Doubtful Matters (Kālāma-sutta)

Be not led by report, by tradition, by hearsay, by the authority of texts, by mere logic, by inference, by considering appearances, by its agreement with an established theory, by seeming possibilities, by the idea ‘This is our teacher’.

A.I.189

The Gradual Teaching

Talk on: generosity and giving; morality; the ease and happiness of heavenly realms; the disadvantages of sensual pleasures; the benefits of renouncing sensual pleasures.

D.I.148

The Three Cravings and the Four Attachments

Craving for sensuality, craving for becoming, craving for non-becoming.

Attachment to sensuality, to views, to conduct and custom, and attachment to the idea of self.

D.III.230; M.I.66

The Three Universal Characteristics of Existence

All conditioned phenomena are subject to change. All conditioned phenomena are unsatisfactory. All things are not-self.

S.IV.1; Dhp.277–9

The Three Kinds of Suffering

The suffering of pain (dukkha-dukkhatā). The suffering of conditioned phenomena (saṅkhāra-dukkhatā). The suffering of change (vipariṇāma-dukkhatā).

D.III.216; S.IV.259

The Three Characteristics of Conditioned Experience

Its arising is apparent. Its passing away is apparent. While it persists, alteration is apparent.

A.I.152

The Four Nutriments

‘All beings are maintained by nutriment.’ The Four Nutriments are coarse, material food; sense-contact food; mental-intention food; and consciousness food.

D.III.228; M.I.48; S.II.101

The Four Bases of Judgement

Judging and basing faith on form and outward appearance, on reputation and beauty of speech, on ascetic and self-denying practices, on teaching and righteous behaviour.

A.II.71

The Five Facts to be Frequently Contemplated

I am subject to decay and I cannot escape it. I am subject to disease and I cannot escape it. I am subject to death and I cannot escape it. There will be division and separation from all that I love and hold dear. I am the owner of my actions – whatever I do, whether good or bad, I must be heir to it.

A.III.71

The Five Qualities for a New Bhikkhu to Establish

Restraint in accordance with the Pāṭimokkha; restraint of the senses; restraint as regards talking; love of solitude; cultivation of right views.

A.III.138

The Five Ways of Restraint (Saṃvara)

Restraint by the Monastic Code of Discipline, by mindfulness, by knowledge, by patience, by energy and effort.

Vism. 7

The Six Attributes of Dhamma

The Dhamma is well expounded by the Blessed One, apparent here and now, timeless, encouraging investigation, leading inwards, to be experienced individually by the wise.

M.I.37; A.III.285

The Seven Qualities of a Wholesome Friend

That individual is endearing; worthy of respect; cultured and worthy of emulation; a good counsellor; a patient listener; capable of discussing profound subjects; and is one who never exhorts groundlessly, not leading or spurring one on to a useless end.

A.IV.31

The Seven Things Favourable to Mental Development (Sappāya)

Suitable abode, location, speech, companion, food, climate, and posture.

Vism. 127

The Seven Conditions Leading to the Welfare of the Sangha

(The Mahā Parinibbāna Sutta introduces five sets of seven conditions on this topic. The first two are listed below.)

(1) To hold regular and frequent meetings.

(2) To meet in harmony, to do the duties of the Sangha in harmony, and to disperse in harmony.

(3) To introduce no revolutionary rules, break up no established rules, but to train oneself in accordance with the prescribed training rules.

(4) To honour and respect those elders of long experience, the fathers and leaders of the Sangha, and to deem them worthy of listening to.

(5) Not to fall under the influence of craving.

(6) To delight in forest dwelling.

(7) To establish oneself in mindfulness, with this thought: ‘May disciplined monks who have not yet come, come here; and may those who have already come live in comfort’.

Seven further conditions that lead to no decline:

(1) Not to be fond of activities;
(2) not to be fond of gossip;
(3) not to be fond of sleeping;
(4) not to be fond of socializing;
(5) not to have evil desires;
(6) not to have evil friends;
(7) not to be prematurely satisfied and rest content with early success.

D.II.77–78

The Eight Worldly Conditions (Loka-dhammā)

Gain and loss, fame and obscurity, praise and blame, happiness and suffering.

A.IV.157

The Eight Gifts of a Good Person (Sappurisa-dāna)

To give clean things; to give well-chosen things; to give at the appropriate time; to give proper things; to give with discretion; to give regularly; to calm one’s mind on giving; to be joyful after giving.

A.IV.243

The Ten Perfections (Pāramī)

(1) Dāna: generosity;
(2) Sīla: morality;
(3) Nekkhamma: renunciation;
(4) Paññā: wisdom;
(5) Viriya: energy;
(6) Khanti: patience;
(7) Sacca: truthfulness;
(8) Adhiṭṭhāna: determination;
(9) Mettā: loving-kindness;
(10) Upekkhā: equanimity. Buddhavaṃsa v.6

The Ten Wholesome Courses of Action

(1) To avoid the destruction of life and aim for the welfare of all lives.

(2) To avoid taking what belongs to others.

(3) To avoid sexual misconduct.

(4) To avoid lying, not knowingly speaking a lie for the sake of any advantage.

(5) To avoid malicious speech, to unite the discordant, to encourage the united, and to utter speech that makes for harmony.

(6) To avoid harsh language and speak gentle, courteous and agreeable words.

(7) To avoid frivolous talk; to speak at the right time, in accordance with facts, what is useful, moderate and full of sense.

(8) To be without covetousness.

(9) To be free from ill-will, thinking, ‘Oh, that these beings were free from hatred and ill-will, and would lead a happy life free from trouble’.

(10) To possess right view, such as that gifts and offerings are not fruitless and that there are results of wholesome and unwholesome actions.

M.I.287; A.V.266; 275–278

The Ten Topics for Talk among Bhikkhus

(1) Talk favourable to wanting little; (2) to contentment; (3) to seclusion; (4) to not mingling together; (5) to strenuousness; (6) to good conduct; (7) to concentration; (8) to understanding and insight; (9) to deliverance; (10) and talk favourable to the knowledge and vision of deliverance.

M.I.145; M.III.113; A.V.129

The Thirteen Austerities (Dhutaṅgā)

(1) Wearing rag-robes; (2) possessing only 3 robes; (3) eating only alms-food; (4) collecting alms-food house-to-house; (5) eating only at one sitting; (6) eating only from the bowl; (7) not accepting late-come food; (8) living in the forest; (9) living at the foot of a tree; (10) living in the open; (11) living in a cemetery; (12) being satisfied with whatever dwelling is offered; (13) abstaining from lying down to sleep.
Vism. 59–83

The Ten Bases of Merit

(Puññakiriyā-vatthu)

(1) Dāna: meritorious action based in generosity, merit acquired by giving;

(2) Sīla: by observing the precepts or moral behaviour;

(3) Bhāvanā: by mental development or meditation;

(4) Apacāyana: by humility or reverence;

(5) Veyyāvacca: by rendering services;

(6) Pattidāna: by sharing or giving out merit;

(7) Pattānumodanā: by rejoicing in others’ merit;

(8) Dhammassavana: by listening to the Doctrine or right teaching;

(9) Dhammadesanā: by teaching the Doctrine or showing truth;

(10) Diṭṭhujukamma: by straightening one’s views or forming correct views.

DhsA.157

The Root of All Things

Chandamūlakā: Rooted in desire are all things.

Manasikārasambhavā: Born of attention are all things.

Phassasamudayā: Arising from contact are all things.

Vedanāsamosaraṇā: Converging on feeling are all things.

Samādhippamukhā: Headed by concentration are all things.

Satādhipateyyā: Dominated by mindfulness are all things.

Paññuttarā: Surmountable by wisdom are all things.

Vimuttisārā: Yielding deliverance as essence are all things.

Amatogadhā: Merging in the Deathless are all things.

Nibbānapariyosānā: Terminating in Nibbāna are all things.

A.V.106