Sleeptopic View in explorer

Astonished that the Buddha could sleep comfortably amid harsh conditions, a layman asks how this is possible. The Buddha contrasts worldly luxury with the serene ease of one whose mind is free from the fevers of lust, aversion, and delusion.

The Buddha, after walking back and forth in the open air for much of the night, lies down in the lion

After the Buddha’s foot is cut by a stone splinter, he endures the severe bodily pain mindfully and lies down in the lion’s posture. Māra approaches to taunt him for sleeping, and the Buddha replies in verse, explaining why one whose dart is removed sleeps in peace.

When venerable Mahāmoggallāna was struggling with drowsiness, the Buddha gave him seven methods to overcome it. Moving beyond wakefulness, the discourse warns against pride and contentious talk, ultimately revealing how letting go leads to the exhaustion of craving and complete quenching.

Seeing junior bhikkhus sleeping until sunrise, the Buddha urges them to train in sense restraint, moderation in eating, and wakefulness.

Excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness can obstruct the noble path from appearing.

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

Five people who sleep little at night and stay awake much.

Indulging in sleep, consuming intoxicants, and sexual intercourse gives no satisfaction.

The Buddha shares the four training guidelines of: 1) accomplishment in virtue, 2) guarding the doors of the sense faculties, 3) observing moderation in eating, and 4) practicing wakefulness, that when undertaken with diligence and cultivated as qualities, lead to non-decline and brings one near to Nibbāna.

A deity asks the Buddha what must be cut off to sleep at ease and slain to end sorrow.

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a bad death, remaining bound to personal existence.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a passing full of regret and remains bound to personal existence.

Observing the body in and of itself requires giving up six traits: delight in work, talking, sleeping, company, unguarded senses, and immoderation in eating. Abandoning these makes one capable of success.

When King Ajātasattu defeats King Pasenadi in battle over Kāsi, the Buddha contrasts Ajātasattu’s bad companions with Pasenadi’s good friends, explaining that victory breeds hatred while the peaceful sleep at ease.

In Rājagaha, the householder Anāthapiṇḍika hears of the Buddha’s awakening. Leaving the city before dawn, he rallies past fear to see the Buddha and on arrival, gets greeted by his personal name.

The Buddha explains the five barriers and five shackles of the mind that prevent a bhikkhu from coming to growth, increase, and full development in his teaching and training.

The Buddha details twelve causes of ruin to a deity. These downfalls include detesting the Dhamma, extreme pride, laziness, neglecting aging parents, and gambling. A wise person avoids these to reach an auspicious world.

The Buddha reframes Siṅgālaka’s ritual of revering the six directions into practical lay ethics. He explains abandoning corrupt deeds, avoiding six drains on wealth, discerning true from false friends, and fulfilling reciprocal duties across six social relationships to achieve happiness in this world and the next.