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Month: May 2022

Iti 112 Loka Sutta: The World

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, the world has been fully understood by the Tathāgata; the Tathāgata is detached from the world. Monks, the origin of the world has been fully understood by the Tathāgata; the origin of the world has been removed completely by the Tathāgata. Monks, the cessation of the world has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. Monks, the way leading to the cessation of the world has been fully understood by the Tathāgata; the way leading to the cessation of the world has been developed by the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, whatever is seen, heard, smelled, tasted, touched, cognized, attained, sought, and reflected upon by the mind, is fully understood by the Tathāgata. Therefore, he is called the Tathāgata.

Monks, during the time period from the night when the Tathāgata awakens to unsurpassed full enlightenment until the night when he passes away into the Nibbāna-element with no residue left, whatever he speaks, utters, and explains is just so and not otherwise. Therefore, he is called the Tathāgata.

Monks, whatever way the Tathāgata speaks, that is exactly the way the Tathāgata acts. Whatever way the Tathāgata acts, that is exactly the way the Tathāgata speaks. In this way, the Tathāgata acts as he speaks and speaks as he acts. Therefore, he is called the Tathāgata.

Monks, in this world with its devās, Māras, and Brahmas, with its recluses and Brāhmin, in this whole generation with its devās and humans, the Tathāgata is the conqueror of all, unvanquished, the one who realized everything, the one who took everything under his control. Therefore, he is called the Tathāgata.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Having realized the whole world,
and its true nature,
the Tathāgata is detached from the world
and has abandoned desire for it.

The Blessed One is the all-conquering Wise Sage,
freed from every bond.
The Buddha has reached that perfect peace,
Nibbāna, which is free from fear.

The Buddha is freed from all taints,
and freed from all suffering.
With doubts destroyed,
he has destroyed all Kamma
and is liberated by the destruction
of unwholesomeness.

The Enlightened one,
the Blessed One,
the unsurpassed lion-king,
bringing happiness
to the world of gods and humans,
turns the Noble Wheel of Dhamma.

Wise gods and humans
have gone for refuge
to the Buddha and,
on meeting him,
they pay homage to the greatest one,
the all-seeing hero.

The Blessed One is perfectly tamed:
of those who tame, he is the best.
The Blessed One is perfectly calm:
of those who calm others, he is the seer.
The Blessed One is free from suffering:
of those who free others, he is the foremost.
The Blessed One crossed over saṁsāra:
of those who help others to cross, he is the chief.

Thus, gods and humans
pay homage to the greatest one,
to the all-seeing hero saying,
“In the world together with its gods,
there is no one equalling you.
You are the unique, supreme teacher.”

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Read this translation of Itv 112 Loka Sutta: The World by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

SN 6.15 Parinibbānasutta: Final Extinguishment

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.

Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

These were the Realized One’s last words.

Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.

When the Buddha became fully extinguished, along with the full extinguishment, Brahmā Sahampati recited this verse:

“All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha became fully extinguished.”

When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:

“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”

When the Buddha became fully extinguished, Venerable Ānanda recited this verse:

“Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully extinguished.”

When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:

“There was no more breathing
for the poised one of steady heart.
Imperturbable, committed to peace,
the seer became fully extinguished.

He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

Read this translation of Saṁyutta Nikāya 6.15 Parinibbānasutta: Final Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, or DhammaTalks.org.

Iti 84 Bahujanahitasutta: For the Welfare of the People

This was said by the Buddha, the Perfected One: that is what I heard.

“Three people, mendicants, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What three? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the first person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Furthermore, it’s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. This is the second person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Furthermore, it’s when a disciple of that Teacher is a trainee, a learned practitioner with precepts and observances intact. They teach Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. This is the third person who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. These are the three people who arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

The Buddha spoke this matter. On this it is said:

“The Teacher is the first, the great hermit,
following whom is the disciple of developed self,
and then a trainee, a practitioner, learned,
with precepts and observances intact.

These three are first among gods and humans,
beacons proclaiming the teaching!
They fling open the door to the deathless,
freeing many from bondage.

Following the path so well taught
by the unsurpassed caravan leader,
those who are diligent in the Holy One’s teaching
make an end of suffering in this very life.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

Read this translation of Itivuttaka 84 Bahujanahitasutta: For the Welfare of the People by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

SN 22.58 Sammāsambuddhasutta: The Fully Awakened Buddha

At Sāvatthī.

“Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a mendicant freed by wisdom.

A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feeling … perception … choices … consciousness. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They’re called a mendicant freed by wisdom.

What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?”

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and pay close attention, I will speak.”

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

“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path. And now the disciples live following the path; they acquire it later.

This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom.”

Read this translation of Saṁyutta Nikāya 22.58 Sammāsambuddhasutta: The Fully Awakened Buddha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

MN 92 From Selasutta: With Sela


The Brahmin Sela:
…Your eyes are clear, your face is fair,
you’re formidable, upright, majestic.
In the midst of the Saṅgha of ascetics,
you shine like the sun.

You’re a mendicant fine to see,
with skin of golden sheen.
But with such excellent appearance,
what do you want with the ascetic life?

You’re fit to be a king,
a wheel-turning monarch, chief of charioteers,
victorious in the four directions,
lord of all India.

Aristocrats, nobles, and kings
ought follow your rule.
Gotama, you should reign
as king of kings, lord of men!”

The Buddha:
“I am a king, Sela,
the supreme king of the teaching.
By the teaching I roll forth the wheel
which cannot be rolled back.…”

Read the entire translation of Majjhima Nikāya 92 Selasutta: With Sela by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

Iti 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, I am a brahmin, ever accessible to entreaties, open-handed, one bearing his last body, an unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of Dhamma, fashioned by Dhamma, heirs of Dhamma, not heirs of material things.

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma. There are these two kinds of sharing … these two kinds of help … these two kinds of offerings: the offering of material things and the offering of the Dhamma. Of these two kinds of offering, this is the foremost, namely, the offering of the Dhamma.”

This is the meaning of what the Lord said. So in regard to this it was said:

The Tathāgata has made the Dhamma-offering,
Unselfish, compassionate towards all beings;
Living beings revere such a one,
Gone beyond being, as chief of devas and humans.


This too is the meaning of what was said by the Lord, so I heard.

Read this translation of Itivuttaka 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

MN 12 From Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar—A Spiritual Path

“…Sāriputta, I recall having practiced a spiritual path consisting of four factors. I used to be a self-mortifier, the ultimate self-mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust at sin, the ultimate one living in disgust at sin. I used to be secluded, in ultimate seclusion.

And this is what my self-mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where food for distribution is advertised; or where there’s a dog waiting or flies buzzing. I accepted no fish or meat or liquor or wine, and drank no beer. I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. I fed on one saucer a day, two saucers a day, up to seven saucers a day. I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals.

I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit.

I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. I tore out hair and beard, committed to this practice. I constantly stood, refusing seats. I squatted, committed to the endeavor of squatting. I lay on a mat of thorns, making a mat of thorns my bed. I was committed to the practice of immersion in water three times a day, including the evening. And so I lived committed to practicing these various ways of mortifying and tormenting the body. Such was my practice of self-mortification.

And this is what my rough living was like. The dust and dirt built up on my body over many years until it started flaking off. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. But it didn’t occur to me: ‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ That didn’t occur to me. Such was my rough living.

And this is what my living in disgust of sin was like. I’d step forward or back ever so mindfully. I was full of pity even regarding a drop of water, thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’ Such was my living in disgust of sin.

And this is what my seclusion was like. I would plunge deep into a wilderness region and stay there. When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands. Why is that? So that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. Such was my practice of seclusion.

I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. As long as my own urine and excrement lasted, I would even eat that. Such was my eating of most unnatural things.

I would plunge deep into an awe-inspiring forest grove and stay there. It was so awe-inspiring that normally it would make your hair stand on end if you weren’t free of greed. And on days such as the cold spell when the snow falls in the dead of winter, I stayed in the open by night and in the forest by day. But in the last month of summer I’d stay in the open by day and in the forest by night. And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Scorched and frozen, alone in the awe-inspiring forest. Naked, no fire to sit beside, the sage still pursues his quest.’

I would make my bed in a charnel ground, with the bones of the dead for a pillow. Then the cowboys would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears. But I don’t recall ever having a bad thought about them. Such was my abiding in equanimity.

Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net by Bhikkhu Bodhi, Bhikkhu Suddhāso, or on DhammaTalks.org.

DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Such Is Ethics

…And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”

Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Also read on DhammaTalks.org and Ancient-Buddhist-Texts.net

AN 3.103 Pubbevasambodhasutta: Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Read this translation of Aṅguttara Nikāya 3.103 Pubbevasambodhasutta: Before Awakening by Bhikkhu Sujato on SuttaCentral.net.

Snp 3.2 Padhānasutta: Exertion

To me—
     my mind resolute in exertion
     near the river Nerañjarā,
     making a great effort,
     doing jhāna
     to attain rest from the yoke—

Nāmuci came,
     speaking words of compassion:
“You are ashen, thin.
     Death is in
     your presence.
Death
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
          Alive,
     you can do
     acts of merit.
Your living the holy life
and performing the fire sacrifice
will heap up much merit.
     What use is exertion to you?
Hard to follow
—the path of exertion—
hard to do, hard
to sustain.”

Saying these verses,
Māra stood in the Awakened One’s presence.
And to that Māra, speaking thus,
the Blessed One
said this:

“Kinsman of the heedless,
     Evil One,
come here for whatever purpose:
I haven’t, for merit,
even the least bit of need.
Those who have need of merit:
Those are the ones
Māra’s fit to address.

In me are
          conviction
          austerity,
          persistence,
          discernment.
Why, when my mind is resolute,
do you petition me
     to live?
This wind could burn up
     even river currents.
Why, when my mind is resolute,
shouldn’t my blood dry away?
As my blood dries up,
gall & phlegm dry up,
as muscles waste away,
the mind grows clearer;
mindfulness, discernment,
concentration stand
     more firm.
Staying in this way,
attaining the ultimate feeling,
the mind has no interest
in sensuality.
     See:
     a being’s
     purity!

Sensual passions are your first army.
Your second     is called Discontent.
Your third     is Hunger & Thirst.
Your fourth     is called Craving.
Fifth     is Sloth & Torpor.
Sixth     is called Cowardice.
Your seventh     is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
     wrongly gained,
and whoever would praise self
& disparage others:

That, Nāmuci, is your army,
the Dark One’s commando force.
A coward can’t defeat it,
but one having defeated it
     gains bliss.
Do I carry muñja grass?
I spit on my life.
Death in battle would be better for me
     than that I, defeated,
          survive.

Sinking here, they don’t appear,
     some brahmans & contemplatives.
They don’t know the path
by which those with good practices
          go.

Seeing the bannered force
     on all sides—
the troops, Māra
along with his mount—
I go into battle.
May they not budge me
     from
     my spot.
That army of yours,
that the world with its devas
     can’t overcome,
I will smash          with discernment—
as an unfired pot     with a stone.

Making my     resolve mastered,
               mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They—heedful, resolute in mind,
doing my bidding—
despite your wishes, will go
     where, having gone,
     there’s no grief.”

Māra:
“For seven years, I’ve dogged
the Blessed One’s steps,
but haven’t gained an opening
in the One Self-Awakened
     & glorious.
A crow circled a stone
the color of fat
     —’Maybe I’ve found
     something tender here.
     Maybe there’s something delicious’—
but not getting anything delicious there,
the crow went away.
Like the crow attacking the rock,
I weary myself with Gotama.”

As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
          right there
     disappeared.

Read this translation of Snp 3.2 Padhānasutta: Exertion by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net.

Snp 3.1  Pabbajjāsutta: The Going Forth

I will praise the Going Forth,
how he went forth, the One with Eyes,
how he reasoned and chose the Going Forth.
     “Household life is confining,
          a realm of dust,
     while going forth
          is the open air.”
Seeing this, he went forth.

On going forth,
     he avoided evil deeds in body.
     Abandoning verbal misconduct,
     he purified his livelihood.
Then he, the Buddha, went to Rājagaha,
the mountain fortress of the Magadhans,
     and wandered for alms,
teeming with the foremost marks.
King Bimbisāra, standing in his palace, saw him,
and on seeing him, consummate in marks,
     said this:
“Look at this one, sirs.
How handsome, stately, pure!
How consummate his demeanor!
Mindful, his eyes downcast,
looking only a plow-length before him.
This one’s not like one
from a lowly lineage:
Have the royal messengers hurry
to see where this monk will go.”

They—the messengers dispatched—
followed behind him.
     “Where will this monk go?
     Where will his dwelling place be?”
As he went from house to house—
well-restrained, his sense-doors guarded,
     mindful, alert—
his bowl filled quickly.
Then he, the sage, completing his alms round,
left the city, headed for Mount Paṇḍava.
     “That’s where his dwelling will be.”
Seeing him go to his dwelling place,
three messengers sat down,
while one returned to tell the king.
“That monk, your majesty,
on the flank of Paṇḍava,
sits like a tiger, a bull,
a lion in a mountain cleft.”

Hearing the messenger’s words,
the noble-warrior king
straight away set out by royal coach,
for Mount Paṇḍava.
Going as far as the coach would go,
the noble-warrior king
got down from the coach,
went up on foot,
and on arrival sat down.
Sitting there,
he exchanged courteous greetings,
and after giving friendly greetings,
     said this:
“Young you are, and youthful,
in the first stage of youth,
consummate in stature & coloring
     like a noble-warrior by birth.
You would look glorious
     in the vanguard of an army,
     arrayed with an elephant squadron.
I offer you wealth : Enjoy it.
I ask your birth : Inform me.”

“Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate
in energy & wealth,
inhabited by Kosalans:
     Solar by clan,
     Sakyans by birth.
From that lineage I have gone forth,
but not in hope of sensuality.
Seeing the danger in sensuality
—and renunciation as rest—
          I go to strive.

     That’s where my heart delights.”

Read this translation of Snp 3.1 The Going Forth by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 26 From Ariyapariyesanāsutta: The Noble Search—Seeking the Unborn

“…Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; being myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement. Then I considered thus: ‘Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbāna. Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.’

“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.…”

Read the entire translation of Majjhima Nikāya 26 Pāsarāsisutta: The Noble Search by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org, or Ancient-Buddhist-Texts.net.

AN 3.39 Sukhumālasutta: A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they eat fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

Read this translation of Aṅguttara Nikāya 3.39 Sukhumālasutta: A Delicate Lifestyle by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

SN 6.1 Ayācana Sutta The Discourse on Brahmā’s Request

This is how I heard. At one time the Blessed One was staying in the province of Uruvelā on the Nerañjarā river bank at the foot of the Goatherd’s Banyan tree, just after the Blessed One had become fully enlightened. Then, while the Blessed One was alone in meditation, a thought occurred in his mind thus:

“This Dhamma that I have realized is deep, hard to see, hard to understand, peaceful and sublime, cannot be realized by reasoning, subtle, and to be experienced by the wise. But this generation is stuck in desire, delights in desire, and rejoices in desire. For a generation that is stuck in desire, delights in desire, and rejoices in desire, realizing this Dhamma that is about the law of causality and the law of dependent arising will be very hard to understand. Nibbāna is the state of dispassion, cessation, stilling in all formations, complete removal of all defilements, and the destruction of craving. Attaining this Nibbāna is very hard for such a generation.

“Therefore if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, and that would be troublesome for me.”

Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One:

“I realized this Dhamma with so much hardship.
It is of no use teaching this to others.
These beings who are burdened
by lust and hate wouldn’t easily
understand this Dhamma.

“This Dhamma practice
is like going upstream.
It is deep, subtle, and hard to see.
These beings that are fired by lust
and covered by darkness of ignorance
will never see this very refined Dhamma.”

As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma. Then Brahmā Sahampati, having known the reflection in the Blessed One’s mind, thought: “Alas, the world is lost! The world will perish! The mind of the Tathāgata, the Arahant, the Supremely Enlightened One has inclined to living at ease, not to teaching the Dhamma.”

Then, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared in front of the Blessed One. Brahmā Sahampati arranged his upper robe over one shoulder, knelt down with his right knee on the ground, worshipping respectfully, he said to the Blessed One: “Bhante, let the Blessed One teach the Dhamma! Let the Fortunate One teach the Dhamma! There are beings with little defilement. If they do not get to hear the Dhamma they will deteriorate. There will be those who will understand the Dhamma if they get to hear it.”

Having said this, Brahmā Sahampati further said this verse:

“In the past
among the people in the province of Magadha,
many impure views appeared
that were introduced by defiled people.
Therefore please open the door
to the Deathless, Nibbāna!
Let all beings hear the Supreme Dhamma
discovered by the Supreme Buddha
who has stainless wisdom.

“Just as one standing on a mountain peak
might see below the people all around,
so too, oh wise one,
the sage who sees everything,
please, ascend the palace made of the Dhamma.
Look at the people
disturbed by sorrow
and burdened by birth and decay!

“Rise up, oh hero,
victor in battle with Māra!
Oh caravan leader, debt-free sage,
wander in the world.
Oh Blessed One,
please teach the Supreme Dhamma!
There will be those who will definitely understand.”

Then the Blessed One, having understood brahmā’s request, surveyed the world out of great compassion for beings, with the eye of a Buddha. As the Blessed One surveyed the world with the eye of a Buddha, the Blessed One saw some beings with little defilement, and some with much defilement, some with the potential for keen wisdom, some with less potential for wisdom, some with easy access for understanding things clearly, some with weak access for understanding things clearly, some easy to teach, and some difficult to teach, some live seeing fear in wrongdoing and fear about the next world, some live without fear of wrongdoing and without fear about the next world.

Just as in a pond of blue or red or white lotuses, some lotuses having been born in the water, grown in the water, and submerged in the water do not rise up from the water. Some lotuses having been born in the water and grown in the water, stand at an even level with the water. Some lotuses having been born in the water and grown in the water, rise up from the water and stand without being soiled by the water. So too, surveying the world with the eye of a Buddha, the Blessed One saw some beings with little defilement, and some with much defilement, some with the potential for keen wisdom, some with less potential for wisdom, some with easy access for understanding things clearly, some weak access for understanding things clearly, some easy to teach, and some difficult to teach, some live seeing fear in wrong doing and fear about the next world, some live without fear of wrong doing and no fear about the next world.

Having seeing the world in this way, The Blessed One answered Brahmā Sahampati in verse:

“I opened the doors to the Deathless,
Nibbāna.
Let those who have ears
come with confidence.
Oh brahmā, foreseeing trouble,
I didn’t teach people the Dhamma
which has been well realized by me.”

Then Brahmā Sahampati, thinking, “The Blessed One has accepted my request for teaching the Dhamma,” paid homage to the Blessed One and disappeared right there.

Read this translation of SN 6.1 Ayācana Sutta: The Discourse on Brahmā’s Request on ReadingFaithfully.org or on SuttaCentral.net and DhammaTalks.org.

MN 123 From Acchariyaabbhutasutta: Incredible and Amazing—Proclamation

“…I have learned this in the presence of the Buddha: ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation:

“I am the foremost in the world!
I am the eldest in the world!
I am the first in the world!
This is my last rebirth.
Now there are no more future lives.”’

This too I remember as an incredible quality of the Buddha.

—Spoken by Venerable Ānanda

Read the entire translation of Majjhima Nikāya 123 Acchariyaabbhutasutta: Incredible and Amazing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

AN 1.170 from Ekapuggalavagga: One Person

“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

Read this translation of Aṅguttara Nikāya 1.170–187 Ekapuggalavagga: 170 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org.

MN 123 From Acchariyaabbhutasutta: Incredible and Amazing—Birth

“…I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”

—Spoken by Venerable Ānanda

Read the entire translation of Majjhima Nikāya 123 Acchariyaabbhutasutta: Incredible and Amazing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

Thag 3.15: The Verses of Arahant Hārita (261-263)

261. If one thinks to do things later that should’ve been done before he will miss the chance to gain happiness. He will be remorseful later.

262. One should say only what one would do; one should not say what one will not do. Wise people do not praise those who talk but don’t act as they speak.

263. Nibbāna, taught by the Supreme Buddha, is truly the highest happiness. Suffering ceases only there. In Nibbāna there is no sorrow or defilements. True assurance is in Nibbāna.

These verses were said by Arahant Hārita.

Read this translation of Theragāthā 3.15: The Verses of Arahant Hārita (261-263) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 5.178 From Rājāsutta: Kings

“…What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”


Read the entire translation of Aṅguttara Nikāya 5.178 Rājāsutta: Kings by Bhikkhu Sujato on SuttaCentral.net.

Dhp 188–192 From… Buddhavaggo: The Chapter about the Buddha

188. Many people shaken
by fear go for refuge
to woods, mountains, and to
tree shrines in pleasure parks.

189. That is not a secure refuge,
that is not the refuge supreme,
that is not the refuge that will
liberate from all suffering.

190. Whoever has gone for refuge
to the Buddha, to the Dhamma
and to the Saṅgha, who sees with
right wisdom the four noble truths:

191. Suffering, arising, and the
overcoming of suffering,
the eightfold noble path leading
to the stilling of suffering.

192. That is the one secure refuge,
that is the one refuge supreme,
that is the one refuge that will
liberate from all suffering.

Read this translation from Dhammapada chapter 14 Buddhavaggo: The Chapter about the Buddha by Bhikkhu Ānandajoti on Ancient-Buddhist-Texts.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 8.1 Mettāsutta: Loving-Kindness

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?

(1) “One sleeps well;
(2) one awakens happily;
(3) one does not have bad dreams;
(4) one is pleasing to human beings;
(5) one is pleasing to spirits;
(6) deities protect one;
(7) fire, poison, and weapons do not injure one; and
(8) if one does not penetrate further, one moves on to the brahmā world.

“When, bhikkhus, the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected.”

For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.

If, with a mind free from hate,
one arouses love toward just one being,
one thereby becomes good.
Compassionate in mind toward all beings,
the noble one generates abundant merit.

Those royal sages who conquered the earth
with its multitudes of beings
traveled around performing sacrifices:
the horse sacrifice, the person sacrifice,
sammāpāsa, vājapeyya, niraggaḷa.

All these are not worth a sixteenth part
of a well-developed loving mind,
just as the hosts of stars cannot match
a sixteenth part of the moon’s radiance.

One who does not kill or enjoin killing,
who does not conquer or enjoin conquest,
one who has loving-kindness toward all beings
harbors no enmity toward anyone.

Read this translation of Aṅguttara Nikāya 8.1 Mettāsutta: Loving-Kindness by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net.

AN 3.10 Malasutta: Stains

“Bhikkhus, possessing three qualities and without having abandoned three stains, one is deposited in hell as if brought there. What three? (1) One is immoral and has not abandoned the stain of immorality. (2) One is envious and has not abandoned the stain of envy. (3) One is miserly and has not abandoned the stain of miserliness. Possessing these three qualities and without having abandoned these three stains, one is deposited in hell as if brought there.

“Bhikkhus, possessing three qualities and having abandoned three stains, one is deposited in heaven as if brought there. What three? (1) One is virtuous and has abandoned the stain of immorality. (2) One is not envious and has abandoned the stain of envy. (3) One is not miserly and has abandoned the stain of miserliness. Possessing these three qualities and having abandoned these three stains, one is deposited in heaven as if brought there.”

Read this translation of Aṅguttara Nikāya 3.10 Malasutta: Stains by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

MN 70 From… Kīṭāgirisutta: At Kīṭāgiri

“…Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice.

And how is enlightenment achieved by gradual training, progress, and practice?

It’s when someone in whom faith has arisen approaches a teacher.
They pay homage,
lend an ear,
hear the teachings,
remember the teachings,
reflect on their meaning,
and accept them after consideration.
Then enthusiasm springs up;
they make an effort,
weigh up,
and persevere.
Persevering, they directly realize the ultimate truth,
and see it with penetrating wisdom.

Read the entire translation of Majjhima Nikāya 70 Kīṭāgirisutta: At Kīṭāgiri by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

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