ReadingFaithfully.org icon Facebook icon Bluesky icon Reddit icon Tumblr icon Mastodon icon RSS icon

AN 4.195 Vappasutta: With Vappa

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:

“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“Sir, I do see such a case. Take a person who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna, “Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?”

Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.”

Then the Buddha said to Vappa, “Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’”

“Sir, let us discuss this. I will do as you say.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who avoids such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who avoids such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’

Suppose there was a shadow cast by a sacrificial post. Then along comes a person with a spade and basket. They cut down the sacrificial post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they sweep away the ashes in a strong wind, or float them away down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”

When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:

“Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream.

Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


Read this translation of Aṅguttara Nikāya 4.195 Vappasutta: With Vappa by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Čeština, Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 101 From… Devadaha Sutta: At Devadaha

[Note: Today’s selection is the first half of a much longer sutta. It deals directly with misunderstandings about actions and their results, so try to read as much as you can.]

I have heard that on one occasion the Blessed One was staying among the Sakyans. Now the Sakyans have a city named Devadaha, and there the Blessed One addressed the monks: “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Monks, there are some contemplatives & brahmans who teach in this way, who have this view: ‘Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.’ Such is the teaching of the Nigaṇṭhas.

“Going to Nigaṇṭhas who teach in this way, I have asked them, ‘Is it true, friend Nigaṇṭhas, that you teach in this way, that you have this view: “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted”?’

“Having been asked this by me, the Nigaṇṭhas admitted it, ‘Yes.’

“So I said to them, ‘But friends, do you know that you existed in the past, and that you did not not exist?’

“‘No, friend.’

“‘And do you know that you did evil actions in the past, and that you did not not do them?’

“‘No, friend.’

“‘And do you know that you did such-and-such evil actions in the past?’

“‘No, friend.’

“‘And do you know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted?’

“‘No, friend.’

“‘But do you know what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now?’

“‘No, friend.’

“‘So, friends, it seems that you don’t know that you existed in the past, and that you did not not exist… you don’t know what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now. That being the case, it is not proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

“‘If, however, you knew that you existed in the past, and that you did not not exist; if you knew that you did evil actions in the past, and that you did not not do them; if you knew that you did such-and-such evil actions in the past; you don’t know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted; if you knew what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, then—that being the case—it would be proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

“‘Friend Nigaṇṭhas, it’s as if a man were shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, he would feel fierce, sharp, racking pains. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife. As a result of the surgeon’s cutting around the opening of the wound with a knife, the man would feel fierce, sharp, racking pains. The surgeon would probe for the arrow with a probe. As a result of the surgeon’s probing for the arrow with a probe, the man would feel fierce, sharp, racking pains. The surgeon would then pull out the arrow. As a result of the surgeon’s pulling out the arrow, the man would feel fierce, sharp, racking pains. The surgeon would then apply a burning medicine to the mouth of the wound. As a result of the surgeon’s applying a burning medicine to the mouth of the wound, the man would feel fierce, sharp, racking pains. But then at a later time, when the wound had healed and was covered with skin, he would be well & happy, free, master of himself, able to go wherever he liked. The thought would occur to him, “Before, I was shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, I felt fierce, sharp, racking pains. My friends & companions, kinsmen & relatives provided me with a surgeon… The surgeon cut around the opening of the wound with a knife… probed for the arrow with a probe… pulled out the arrow… applied a burning medicine to the mouth of the wound. As a result of his applying a burning medicine to the mouth of the wound, I felt fierce, sharp, racking pains. But now that the wound is healed and covered with skin, I am well & happy, free, master of myself, able to go wherever I like.”

“‘In the same way, friend Nigaṇṭhas, if you knew that you existed in the past, and that you did not not exist… if you knew what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, then—that being the case—it would be proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” But because you do not know that you existed in the past… you do not know what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, then—that being the case—it is not proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

“When this was said, the Nigaṇṭhas said to me, ‘Friend, the Nigaṇṭha Nāṭaputta [the leader of the Nigaṇṭhas] is all-knowing, all-seeing, and claims total knowledge & vision thus: “Whether I am walking or standing, sleeping or awake, knowledge & vision are continuously & continually established in me.” He has told us, “Nigaṇṭhas, there are evil actions that you have done in the past. Exhaust them with these painful austerities. When in the present you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of evil action for the future. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” We approve of that (teaching), prefer it, and are gratified by it.’

“When this was said, I said to the Nigaṇṭhas, ‘Friend Nigaṇṭhas, there are five things that can turn out in two ways in the here & now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here & now. That being the case, what kind of conviction do you have for your teacher with regard to the past? What kind of liking? What kind of unbroken tradition? What kind of reasoning by analogy? What kind of agreement through pondering views?’ But when I said this, I did not see that the Nigaṇṭhas had any legitimate defense of their teaching.

“So I asked them further, ‘Friend Nigaṇṭhas, what do you think? When there is fierce striving, fierce exertion, do you feel fierce, sharp, racking pains from harsh treatment? And when there is no fierce striving, no fierce exertion, do you feel no fierce, sharp, racking pains from harsh treatment?’

“‘Yes, friend…’

“‘… Then it’s not proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

“‘If it were the case that when there was fierce striving, fierce exertion, you felt fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you still felt fierce, sharp, racking pains from harsh treatment, then—that being the case—it would be proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” But because when there is fierce striving, fierce exertion, you feel fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you feel no fierce, sharp, racking pains from harsh treatment, then—that being the case—it is not proper for you to assert that, “Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”’ But when I said this, I did not see that the Nigaṇṭhas had any legitimate defense of their teaching.

“So I asked them further, ‘Friend Nigaṇṭhas, what do you think? Can an action to be experienced in the here & now be turned, through striving & exertion, into an action to be experienced in the future life?’

“‘No, friend.’

“‘Can an action to be experienced in the future life be turned, through striving & exertion, into an action to be experienced in the here & now?’

“‘No, friend.’

“What do you think? Can an action to be experienced as pleasure be turned, through striving & exertion, into an action to be experienced as pain?’

“‘No, friend.’

“‘Can an action to be experienced as pain be turned, through striving & exertion, into an action to be experienced as pleasure?’

“‘No, friend.’

“What do you think? Can an action ripe to be experienced be turned, through striving & exertion, into an action not ripe to be experienced?’

“‘No, friend.’

“‘Can an action not ripe to be experienced be turned, through striving & exertion, into an action ripe to be experienced?’

“‘No, friend.’

“What do you think? Can an action greatly to be experienced be turned, through striving & exertion, into an action barely to be experienced?’

“‘No, friend.’

“‘Can an action barely to be experienced be turned, through striving & exertion, into an action greatly to be experienced?’

“‘No, friend.’

“What do you think? Can an action to be experienced be turned, through striving & exertion, into an action not to be experienced?’

“‘No, friend.’

“‘Can an action not to be experienced be turned, through striving & exertion, into an action to be experienced?’

“‘No, friend.’

“‘So, friends, it seems that an action to be experienced in the here & now cannot be turned, through striving & exertion, into an action to be experienced in the future life. An action to be experienced in the future life cannot be turned, through striving & exertion, into an action to be experienced in the here & now.… An action to be experienced cannot be turned, through striving & exertion, into an action not to be experienced. An action not to be experienced cannot be turned, through striving & exertion, into an action to be experienced. That being the case, the striving of the Nigaṇṭhas is fruitless, their exertion is fruitless.’

“Such is the teaching of the Nigaṇṭhas. And, such being the teaching of the Nigaṇṭhas, ten legitimate deductions can be drawn that give grounds for censuring them.

“[1] If beings experience pleasure & pain based on what was done in the past, then obviously the Nigaṇṭhas have done bad things in the past, which is why they now feel such fierce, sharp, racking pains.

“[2] If beings experience pleasure & pain based on the creative act of a supreme god, then obviously the Nigaṇṭhas have been created by an evil supreme god, which is why they now feel such fierce, sharp, racking pains.

“[3] If beings experience pleasure & pain based on sheer luck, then obviously the Nigaṇṭhas have evil luck, which is why they now feel such fierce, sharp, racking pains.

“[4] If beings experience pleasure & pain based on birth, then obviously the Nigaṇṭhas have had an evil birth, which is why they now feel such fierce, sharp, racking pains.

“[5] If beings experience pleasure & pain based on efforts in the here & now, then obviously the Nigaṇṭhas have evil efforts in the here & now, which is why they now feel such fierce, sharp, racking pains.

“[6] If beings experience pleasure & pain based on what was done in the past, the Nigaṇṭhas deserve censure. Even if not, they still deserve censure.

“[7] If beings experience pleasure & pain based on the creative act of a supreme god, the Nigaṇṭhas deserve censure. Even if not, they still deserve censure.

“[8] If beings experience pleasure & pain based on sheer luck, the Nigaṇṭhas deserve censure. Even if not, they still deserve censure.

“[9] If beings experience pleasure & pain based on birth, the Nigaṇṭhas deserve censure. Even if not, they still deserve censure.

“[10] If beings experience pleasure & pain based on efforts in the here & now, the Nigaṇṭhas deserve censure. Even if not, they still deserve censure.

“Such is the teaching of the Nigaṇṭhas, monks. And, such being the teaching of the Nigaṇṭhas, these ten legitimate deductions can be drawn that give grounds for censuring them. This is how striving is fruitless, how exertion is fruitless.

“And how is striving fruitful, how is exertion fruitful? There is the case where a monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated on that pleasure. He discerns that ‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the cause of stress for which dispassion comes from the fabrication of exertion, and develops equanimity with regard to the cause of stress for which dispassion comes from the development of equanimity. Thus the stress coming from the cause of stress where there is dispassion from the fabrication of exertion is exhausted, and the stress coming from the cause of stress where there is dispassion from the development of equanimity is exhausted.

Suppose that a man is in love with a woman, his mind ensnared with fierce desire, fierce passion. He sees her standing with another man, chatting, joking, & laughing. What do you think, monks? As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“Yes, lord. Why is that? Because he is in love with her, his mind ensnared with fierce desire, fierce passion.…”

“Now suppose the thought were to occur to him, ‘I am in love with this woman, my mind ensnared with fierce desire, fierce passion. When I see her standing with another man, chatting, joking, & laughing, then sorrow, lamentation, pain, distress, & despair arise within me. Why don’t I abandon my desire & passion for that woman?’ So he abandons his desire & passion for that woman, and afterwards sees her standing with another man, chatting, joking, & laughing. What do you think, monks? As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“No, lord. Why is that? He is dispassionate toward that woman.…”

“In the same way, the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that ‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the cause of stress for which dispassion comes from the fabrication of exertion, and develops equanimity with regard to the cause of stress for which dispassion comes from the development of equanimity. Thus the stress coming from the cause of stress where there is dispassion from the fabrication of exertion is exhausted, and the stress coming from the cause of stress where there is dispassion from the development of equanimity is exhausted.

“And further, the monk notices this: ‘When I live according to my pleasure, unskillful qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.

“This is how striving is fruitful, how exertion is fruitful.…


Read the entire translation of Majjhima Nikāya 101 Devadaha Sutta. At Devadahaby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Русский, বাংলা, Català, Deutsch, Español, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.77 Acinteyyasutta: Unthinkable

“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four?

The scope of the Buddhas …

The scope of one in absorption …

The results of deeds …

Speculation about the world …

These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”


Note: The very brief statement, “The results of deeds…” is understood to mean the exact way specific actions done by an individual will manifest as results. Of course we have seen many ways that types of actions lead to types of results.

Read this translation of Aṅguttara Nikāya 4.77 Acinteyyasutta: Unthinkable by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Čeština, Deutsch, Polski, বাংলা, Español, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 36.21 Sīvakasutta: Sivaka

On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the wanderer Moḷiyasīvaka approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

“Master Gotama, there are some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past.’ What does Master Gotama say about this?”

“Some feelings, Sīvaka, arise here originating from bile disorders: that some feelings arise here originating from bile disorders one can know for oneself, and that is considered to be true in the world. Now when those ascetics and brahmins hold such a doctrine and view as this, ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,’ they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins.

“Some feelings, Sīvaka, arise here originating from phlegm disorders … originating from wind disorders … originating from an imbalance of the three … produced by change of climate … produced by careless behaviour … caused by assault … produced as the result of kamma: that some feelings arise here produced as the result of kamma one can know for oneself, and that is considered to be true in the world. Now when those ascetics and brahmins hold such a doctrine and view as this, ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,’ they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins.”

When this was said, the wanderer Moḷiyasīvaka said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

Bile, phlegm, and also wind,
Imbalance and climate too,
Carelessness and assault,
With kamma result as the eighth.


Read this translation of Saṁyutta Nikāya 36.21 Sīvakasutta: Sivaka by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 29.7 Sutasutta: They’ve Heard

[NOTE: Here the word “dragon” is a translation of the Pāli word nāga. In SN 30.3 we learn that like nāgas, supaṇṇas are born because of good and bad deeds. However in SN 31.3 we learn that gandhabbas are the results of only good deeds.]

At Sāvatthī.

Seated to one side, that mendicant said to the Buddha:

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”


Read this translation of Saṁyutta Nikāya 29.7 Sutasutta: They’ve Heard by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 24.6 Karotosutta: Acting

At Sāvatthī.

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”

“Our teachings are rooted in the Buddha. …”

“When form exists, because of grasping form and insisting on form, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’

What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.” …

“Is feeling … perception … choices … consciousness permanent or impermanent?”

“Impermanent, sir.” …

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

“Impermanent, sir.” …

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

“No, sir.”

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


Read this translation of Saṁyutta Nikāya 24.6 Karotosutta: Acting by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 2.17: Done and Not Done

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“I don’t understand the meaning of what Mister Gotama has said in brief, without explaining the details. Mister Gotama, please teach me this matter in detail so I can understand the meaning.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

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

“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”


Read this translation of Aṅguttara Nikāya 2.17 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, 日本語, বাংলা, Català, Español, Français, Bahasa Indonesia, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, ไทย, or Tiếng Việt. Learn how to find your language.

MN 136 From… Mahākammavibhaṅgasutta: The Longer Analysis of Deeds

[Note: Although today’s selection is just part of the sutta, it is still rather long. However it is very important and explains the common question about why “bad things happen to good people.”

“…Ānanda, if only you would all listen to the Realized One’s explanation of the great analysis of deeds.”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha explain the great analysis of deeds. The mendicants will listen and remember it.”

“Well then, Ānanda, listen and apply your mind well, I will speak.”

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

“Ānanda, these four people are found in the world. What four?

1. Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

2. But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

3. But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

4. But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.


1. Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell. They say: ‘It seems that there is such a thing as bad deeds, and the result of bad conduct. For I saw a person here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

2. But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm. They say: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct. For I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

3. Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm. They say: ‘It seems that there is such a thing as good deeds, and the result of good conduct. For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

4. Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell. They say: ‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’


1. In this case, when an ascetic or brahmin says this: ‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that. And when they say: ‘I have seen a person here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that. And when they say: ‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

2. In this case, when an ascetic or brahmin says this: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that. But when they say: ‘I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm,’ I grant them that. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

3. In this case, when an ascetic or brahmin says this: ‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that. And when they say: ‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that. But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

4. In this case, when an ascetic or brahmin says this: ‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that. But when they say: ‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that. But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that. But when they say: ‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.


1. Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

2. Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm. They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

3. Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm. They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.

4. Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell. They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.


So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.”

That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.


Read the entire translation of Majjhima Nikāya 136 Mahākammavibhaṅgasutta: The Longer Analysis of Deeds by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in বাংলা, Čeština, Deutsch, Español, Français, עִבְֿרִיתּ, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, Slovenščina, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 3.76 Paṭhamabhavasutta: Continued Existence (1st)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.”


Read this translation of Aṅguttara Nikāya 3.76 Paṭhamabhavasutta: Continued Existence (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Polski, বাংলা, Español, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.57 From… Abhiṇhapaccavekkhitabbaṭhāna sutta: Themes—Owners of Actions

…(5) “And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do’? People engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, such misconduct is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.’…

…“This noble disciple reflects thus: ‘I am not the only one who is the owner of one’s kamma, the heir of one’s kamma; who has kamma as one’s origin, kamma as one’s relative, kamma as one’s resort; who will be the heir of whatever kamma, good or bad, that one does. All beings that come and go, that pass away and undergo rebirth, are owners of their kamma, heirs of their kamma; all have kamma as their origin, kamma as their relative, kamma as their resort; all will be heirs of whatever kamma, good or bad, that they do.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.…


Read the entire translation of Aṅguttara Nikāya 5.57 Abhiṇhapaccavekkhitabbaṭhāna sutta: Themes by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Lietuvių Kalba, বাংলা, Español, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, Svenska, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Ud 3.1 Kammavipākajasutta: Born of the Fruits of deeds

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a certain mendicant was sitting not far from the Buddha, cross-legged, with his body straight. As a result of past deeds, he suffered painful, sharp, severe, and acute feelings, which he endured unbothered, with mindfulness and awareness.

The Buddha saw him meditating and enduring that pain.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“A mendicant who has left all deeds behind,
shaking off the dust of past deeds,
unselfish, steady, poised,
has no need to complain.”


Read this translation of Udāna 3.1 Kammavipākajasutta: Born of the Fruits of deeds by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.

Pv 4.5 Ucchu Sutta: Sugar Cane Ghost

Ghost:

Bhante, as a result of my meritorious deeds, a large farm of sugar cane has appeared for me. Unfortunately, I am unable to eat from it. Please tell me why I cannot eat them. Even though I try very hard to pluck out a stalk, I fail every time. Leaves of the sugar cane cut my body and I become very weak and faint. I am suffering very much. Please tell me what bad deed I did in the past.

With a weak body I collapse on the ground. I tremble like a fish thrown to the hot ground. I am crying. Please tell me why this is happening to me.

I am starving, thirsty, and weak. Overcome by extreme thirst, I have never experienced any happiness. Please Bhante, tell me how I can eat the sugar cane.

Monk:

You have done an evil deed when you were in the human world. I will tell you what that is.

One day, you were going somewhere while chewing a sugar cane. Another person came up behind you with the idea that you would share with him. But you did not pay attention to him. Then he begged for a sugar cane saying, “Good sir, please give me some sugar cane.” With an angry mind, reluctantly, you passed back a sugar cane without looking at him. That is the karma that you are experiencing now. Therefore, now you should also turn your back to the sugar cane and try to pluck it. Then you will be able to eat as much as you wish. In this way you will be happy and satisfied.

So the ghost turned his back to the sugar cane and plucked it out of the ground. He ate as much as he wished. In this way he became happy and satisfied.


Read this translation of Petavatthu 4.5 Ucchu Sutta: Sugar Cane Ghost by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, 日本語, සිංහල, or Tiếng Việt. Learn how to find your language.

You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org.

MN 56 From… Upālisutta: With Upāli

[Note: This is a very small part of a much longer sutta. In it, the Buddha refutes the doctrine of the Niganthas and converts one of their most famous followers.]

…When this was said, Dīgha Tapassī said to the Buddha, “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”

“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’. He usually speaks in terms of ‘deeds’.”

“Then how many kinds of deed do you describe for performing bad deeds?”

“I describe three kinds of deed for performing bad deeds: physical deeds, verbal deeds, and mental deeds.”

“But are these kinds of deed all distinct from each other?”

“Yes, each is quite distinct.”

“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”

“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

“Do you say mental deeds, Reverend Gotama?”

“I say mental deeds, Tapassī.”

“Do you say mental deeds, Reverend Gotama?”

“I say mental deeds, Tapassī.”

“Do you say mental deeds, Reverend Gotama?”

“I say mental deeds, Tapassī.”

Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see the Jain Ñātika.


Read the entire translation of Majjhima Nikāya 56 Upālisutta: With Upāli by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, বাংলা, Català, Čeština, Español, Français, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 127 From… Pāpa Vagga: Evil

  1. You will not find a place in the world—not in the sky, not in the middle of the ocean, not inside a mountain cave—where you can escape from the results of your evil deeds.

Read this translation of Dhammapada 9 Pāpa Vagga: Evil (116-128) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

AN 6.63 From… Nibbedhikasutta: Penetrative

[Note: The selection below is just a small part of a longer sutta which you may like to read as it analyzes many important Dhamma terms.]

…‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.

And what is the source of deeds? Contact is their source.

And what is the diversity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of deeds.

And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.

And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.…



Read the entire translation of Aṅguttara Nikāya 6.63 Nibbedhikasutta: Penetrative by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 3.155 Pubbaṇhasutta: Morning

“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.

A good star, a good fortune,
a good dawn, a good rising,
a good moment, a good hour:
these come with good gifts to spiritual practitioners.

Worthy deeds of body,
verbal worthy deeds,
worthy deeds of mind,
worthy resolutions:
when your deeds have been worthy,
you get worthy benefits.

Those happy with these benefits
flourish in the Buddha’s teaching.
May you and all your relatives
be healthy and happy!”



Read this translation of Aṅguttara Nikāya 3.155 Pubbaṇhasutta: Morning by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 16.2 Anottappīsutta: Unafraid of Wrongdoing

Thus have I heard. On one occasion the Venerable Mahakassapa and the Venerable Sāriputta were dwelling at Baraṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahakassapa. He exchanged greetings with the Venerable Mahakassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

“Friend, it is said that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage; but one who is ardent and afraid of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage. In what way is this so, friend?”

“Here, friend, a bhikkhu does not arouse ardour by thinking: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’; nor by thinking: ‘If evil unwholesome states that have arisen in me are not abandoned, this may lead to my harm’; nor by thinking: ‘If unarisen wholesome states do not arise in me, this may lead to my harm’; nor by thinking: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is not ardent.

“And how, friend, is he unafraid of wrongdoing? Here, friend, a bhikkhu does not become afraid at the thought: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’ … nor at the thought: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is unafraid of wrongdoing.

“It is in this way, friend, that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage.

“And how, friend, is one ardent? Here, friend, a bhikkhu arouses ardour by thinking: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’ … and by thinking: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is ardent.

“And how, friend, is he afraid of wrongdoing? Here, friend, a bhikkhu becomes afraid at the thought: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’; … and at the thought: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is afraid of wrongdoing.

It is in this way, friend, that one who is ardent and afraid of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage.


Read this translation of Saṁyutta Nikāya 16.2 Anottappīsutta: Unafraid of Wrongdoing by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.245 Dutiyaduccaritasutta: Bad Conduct (2nd)

“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You drift away from true teachings. You settle on untrue teachings. These are the five drawbacks of bad conduct.

There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You drift away from untrue teachings. You settle on true teachings. These are the five benefits of good conduct.”


Read this translation of Aṅguttara Nikāya 5.245 Dutiyaduccaritasutta: Bad Conduct (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.129 Parikuppasutta: Fatal Wounds

[Note: Tradition holds that these five actions prevent one from attaining stages of enlightenment in the current life, lead directly to hell after the current life, and must have their results experienced fully before someone attains full enlightenment at passing away.]

“Mendicants, these five fatal wounds lead to a place of loss, to hell. What five? Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. These five fatal wounds lead to a place of loss, to hell.”


Read this translation of Aṅguttara Nikāya 5.129 Parikuppasutta: Fatal Wounds by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 86 From… Aṅgulimālasutta: With Aṅgulimāla

[Note: Aṅgulimāla was a notorious serial killer until his conversion by the Buddha. To learn more about him, read the entire story.]

Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Aṅgulimāla became one of the perfected.

Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel. Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.

The Buddha saw him coming off in the distance, and said to him, “Endure it, brahmin! Endure it, brahmin! You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”


Read the entire translation of Majjhima Nikāya 86 Aṅgulimālasutta: With Aṅgulimāla by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in বাংলা, Català, Deutsch, Español, Français, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 1–2 From… Yamakavagga: Pairs

  1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
  2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

Read the entire translation of Dhammapada 1–20 Yamakavagga: Pairs by Acharya Buddharakkhita on accesstoinsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

MN 98 Vāseṭṭhasutta: With Vāseṭṭha

[Note: Today’s selection is very long, but it contains a radical teaching: that what matters most is the actions that we do, not the position we are born into.]

So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasādi, Jānussoṇi, Todeyya, and others.

Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.”

Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.”

But neither was able to persuade the other.

So Vāseṭṭha said to Bhāradvāja, “Mister Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is 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.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.”

“Yes, sir,” replied Bhāradvāja.

So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

“We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasādi,
and he of Tārukkha.

We’re fully qualified
in all the Vedic experts teach.
As philologists and grammarians,
we match our teachers in recitation.
We have a dispute
regarding genealogy.

For Bhāradvāja says that
one is a brahmin due to birth,
but I declare it’s because of one’s deeds.
Oh Clear-eyed One, know this as our debate.

Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.

As people honor with joined palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.

We ask this of Gotama,
the Eye arisen in the world:
is one a brahmin due to birth,
or else because of deeds?
We don’t know, please tell us,
so we can recognize a brahmin.”

“I shall explain to you,” said the Buddha,
“accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.

Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.

Next there are bugs and moths,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.

Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.

Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.

Next know the fish,
whose habitat is the water.
They’re defined by birth,
for species are indeed diverse.

Next know the birds,
winged chariots in flight.
They’re defined by birth,
for species are indeed diverse.

While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.

Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,

not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,

not by hands nor by feet,
not by fingers nor by nails,
not by knees nor by thighs,
not by color nor by voice:
none of these are defined by birth
as it is for other species.

In individual human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.

Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.

Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.

Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.

Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as a servant, not a brahmin.

Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.

Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a soldier, not a brahmin.

Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.

Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.

I don’t call someone a brahmin
after the mother’s womb they’re born from.
If they still have attachments,
they’re just someone who says ‘mister’.
Having nothing, taking nothing:
that’s who I call a brahmin.

Having cut off all fetters
they have no anxiety;
they’ve slipped their chains and are detached:
that’s who I call a brahmin.

They’ve cut the strap and harness,
the reins and bridle too;
with cross-bar lifted, they’re awakened:
that’s who I call a brahmin.

Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I call a brahmin.

Not irritable or stuck up,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I call a brahmin.

Like rain off a lotus leaf,
like a mustard seed off the point of a pin,
sensual pleasures slip off them:
that’s who I call a brahmin.

They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I call a brahmin.

Deep in wisdom, intelligent,
expert in what is the pathand what is not the path;
arrived at the highest goal:
that’s who I call a brahmin.

mixing with neither
householders nor the homeless;
a migrant with no shelter, few in wishes:
that’s who I call a brahmin.

They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I call a brahmin.

Not fighting among those who fight,
extinguished among those who are armed,
not taking among those who take:
that’s who I call a brahmin.

They’ve discarded greed and hate,
along with conceit and contempt,
like a mustard seed off the point of a pin:
that’s who I call a brahmin.

The words they utter
are sweet, informative, and true,
and don’t offend anyone:
that’s who I call a brahmin.

They don’t steal anything in the world,
long or short,
fine or coarse, beautiful or ugly:
that’s who I call a brahmin.

They have no hope
for this world or the next;
with no need for hope, detached:
that’s who I call a brahmin.

They have no clinging,
knowledge has freed them of indecision,
they’ve arrived at the culmination of freedom from death:
that’s who I call a brahmin.

They’ve escaped the snare
of both good and bad deeds;
sorrowless, stainless, pure:
that’s who I call a brahmin.

Pure as the spotless moon,
clear and undisturbed,
they’ve ended desire to be reborn:
that’s who I call a brahmin.

They’ve got past this grueling swamp
of delusion, transmigration.
Meditating in stillness, free of indecision,
they have crossed over to the far shore.
They’re extinguished by not grasping:
that’s who I call a brahmin.

They’ve given up sensual stimulations,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I call a brahmin.

They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.

They’ve thrown off the human yoke,
and slipped out of the heavenly yoke;
unyoked from all yokes:
that’s who I call a brahmin.

Giving up discontent and desire,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I call a brahmin.

They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I call a brahmin.

Gods, centaurs, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I call a brahmin.

They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I call a brahmin.

Leader of the herd, excellent hero,
great seer and victor;
unstirred, washed, awakened:
that’s who I call a brahmin.

They know their past lives,
and see heaven and places of loss,
and have attained the end of rebirth:
that’s who I call a brahmin.

For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated for each individual.

For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.

You’re not a brahmin by birth,
nor by birth a non-brahmin.
You’re a brahmin by your deeds,
and by deeds a non-brahmin.

You’re a farmer by your deeds,
by deeds you’re a professional;
you’re a trader by your deeds,
by deeds are you a servant;

you’re a bandit by your deeds,
by deeds you’re a soldier;
you’re a sacrificer by your deeds,
by deeds you’re a ruler.

In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.

Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.

By fervor and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.

Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as Brahmā and Sakka to the wise.”

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”


Read this translation of Majjhima Nikāya 98 Vāseṭṭhasutta: With Vāseṭṭha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation onDhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in বাংলা, Deutsch, Español, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 6.57 Chaḷabhijātisutta: The Six Classes of Rebirth

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white.

The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

The blue class of rebirth consists of mendicants whose life is thorny, and any others who teach the efficacy of deeds and action.

The red class of rebirth consists of the Jain ascetics who wear one cloth.

The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.

The white class of rebirth consists of male and female Ājīvaka ascetics.

And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.

These are the six classes of rebirth that Pūraṇa Kassapa describes.”

“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”

“No, sir.”

“It’s as if they were to force a chop on a poor, penniless person, telling them, “Eat this meat and pay for it!”. In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.

I, however, also describe six classes of rebirth. Listen and apply your mind well, I will speak.”

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

“And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a dark class give rise to a dark result? It’s when someone is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do 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. That’s how someone born into a dark class gives rise to a dark result.

And how does someone born into a dark class give rise to a bright result? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a dark class gives rise to a bright result.

And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in a low family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.

And how does someone born into a bright class give rise to a dark result? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do 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. That’s how someone born into a bright class gives rise to a dark result.

And how does someone born into a bright class give rise to a bright result? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a bright class give rise to a bright result.

And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

These are the six classes of rebirth.”


Read this translation of Aṅguttara Nikāya 6.57 Chaḷabhijātisutta: The Six Classes of Rebirth by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 71 From… Bālavagga:

For a wicked deed that has been done
does not spoil quickly like milk.
Smoldering, it follows the fool,
like a fire smothered over with ash.


Read the entire translation of Dhammapada 60–75 Bālavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

AN 1.290–295 Actions

290

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

291–292

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbalbad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad verbalbad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

293

“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell. But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

294–295

“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbalgood mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good verbalgood mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.”


Read the entire translation of Aṅguttara Nikāya 1.287–295 Tatiyavagga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Srpski, فارسی, বাংলা, Español, Français, עִבְֿרִיתּ, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, ಕನ್ನಡ, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Thag 6.8 Migajālattheragāthā: Migajāla

It was well-taught by the Clear-eyed One,
the Buddha, kinsman of the Sun,
who has transcended all fetters,
and destroyed all rolling-on.

Emancipating, it leads across,
drying up the root of craving,
and, having cut off the poisonous root, the slaughterhouse,
it leads to quenching.

By breaking the root of unknowing,
it smashes the mechanism of deeds,
and drops the thunderbolt of knowledge
on the taking up of consciousnesses.

It informs us of our feelings,
releasing us from grasping,
contemplating with understanding
all states of existence as a pit of burning coals.

It’s very sweet and very deep,
holding birth and death at bay;
it is the noble eightfold path—
the stilling of suffering, bliss.

Knowing deed as deed
and result as result;
seeing dependently originated phenomena
as if they were in a clear light;
leading to the great sanctuary and peace,
it’s excellent at the end.


Read this translation of Theragāthā 6.8 Migajālattheragāthā: Migajāla by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bahasa Indonesia, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

SN 55.36 Devasabhāgatasutta: In Common With the Gods

“Mendicants, when someone has four things the gods are pleased and speak of what they have in common. What four? Firstly, a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is 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.’

There are deities with experiential confidence in the Buddha who passed away from here and were reborn there. They think: ‘Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’

Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. There are deities with the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think: ‘Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’ When someone has four things the gods are pleased and speak of what they have in common.”


Read this translation of Saṁyutta Nikāya 55.36 Devasabhāgatasutta: In Common With the Gods by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.182 Pāṭibhogasutta: Guarantee

“There are four things that no-one can guarantee—not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.

What four? No-one can guarantee that someone liable to old age will not grow old. No-one can guarantee that someone liable to sickness will not get sick. No-one can guarantee that someone liable to death will not die. No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.

These are the four things that no-one can guarantee—not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”


Read this translation of Aṅguttara Nikāya 4.182 Pāṭibhogasutta: Guarantee by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Čeština, Deutsch, 日本語, বাংলা, Français, Bahasa Indonesia, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 35.146 Kammanirodhasutta: Kamma

“Bhikkhus, I will teach you new and old kamma, the cessation of kamma, and the way leading to the cessation of kamma. Listen to that and attend closely, I will speak….

“And what, bhikkhus, is old kamma? The eye is old kamma, to be seen as generated and fashioned by volition, as something to be felt. The ear is old kamma … The mind is old kamma, to be seen as generated and fashioned by volition, as something to be felt. This is called old kamma.

“And what, bhikkhus is new kamma? Whatever action one does now by body, speech, or mind. This is called new kamma.

“And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action, this is called the cessation of kamma.

“And what, bhikkhus, is the way leading to the cessation of kamma? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“Thus, bhikkhus, I have taught old kamma, I have taught new kamma, I have taught the cessation of kamma, I have taught the way leading to the cessation of kamma. Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”


Read this translation of Saṁyutta Nikāya 35.146 Kammanirodhasutta: Kamma by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 8.40 Duccaritavipākasutta: Conducive

(1) “Bhikkhus, the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being the destruction of life at minimum conduces to a short life span.

(2) “Taking what is not given, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth.

(3) “Sexual misconduct, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being sexual misconduct at minimum conduces to enmity and rivalry.

(4) “False speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations.

(5) “Divisive speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being divisive speech at minimum conduces to being divided from one’s friends.

(6) “Harsh speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds.

(7) “Idle chatter, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minimum conduces to others distrusting one’s words.

(8) “Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being drinking liquor and wine at minimum conduces to madness.”


Read this translation of Aṅguttara Nikāya 8.40 Duccaritavipākasutta: Conducive by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, Svenska, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.