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

Thig 3.3 Aparāuttamātherīgāthā: Another Uttamā

Of the seven awakening factors,
the path for attaining extinguishment,
I have developed them all,
just as the Buddha taught.

I attain the meditations on emptiness
and signlessness whenever I want.
I am the Buddha’s rightful daughter,
always delighting in extinguishment.

All sensual pleasures are cut off,
whether human or heavenly.
Transmigration through births is finished,
now there’ll be no more future lives.


Read this translation of Therīgāthā 3.3 Aparāuttamātherīgāthā: Another Uttamā 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, Magyar, Bahasa Indonesia, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

Thag 10.1 Kāḷudāyittheragāthā: Kāḷudāyī

[Note: Kāḷudāyī, as a layperson, was sent by the Buddha’s father, Sudhodana, to invite the Buddha to return to Kapilavatthu. The fist nine verses were spoken by Ven. Kāḷudāyī to the Buddha after going forth. Upon returning to Kapilavatthu, Sudhodhana did not recognize Ven. Kāḷudāyī, so he spoke the last verse. The notion of disciples being “children” of the Buddha is found throughout the suttas.]

“The trees are now crimson, venerable sir,
they’ve shed their foliage, and are ready to fruit.
They’re splendid, as if aflame;
great hero, this season is full of flavor.

The blossoming trees are delightful,
wafting their scent all around, in all directions.
They’ve shed their leaves and wish to fruit,
hero, it is time to depart from here.

It is neither too hot nor too cold,
venerable sir, it’s a pleasant season for traveling.
Let the Sākiyans and Koliyans see you,
heading west across the Rohiṇī river.

In hope, the field is plowed;
the seed is sown in hope;
in hope, merchants travel the seas,
carrying rich cargoes.
The hope that I stand for:
may it succeed!

Again and again, they sow the seed;
again and again, the king of the heavens sends rain;
again and again, farmers plow the field;
again and again, grain is produced for the nation.

Again and again, the beggars wander,
again and again, the donors give.
Again and again, when the donors have given,
again and again, they take their place in heaven.

A hero of vast wisdom purifies seven generations
of the family in which they’re born.
Sakya, I believe you’re the king of kings,
since you fathered the one who is truly called a sage.

The father of the great seer is named Suddhodana;
and the Buddha’s mother is named Māyā.
Having borne the Bodhisatta in her belly,
she rejoices in the heaven of the thirty-three.

When she died and passed away from here,
she was blessed with heavenly sensual pleasures;
enjoying the five kinds of sensual stimulation.
Gotamī is surrounded by those hosts of gods.”

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected,
the bearer of the unbearable.
You, Sakya, are my father’s father;
Gotama, you are my grandfather in the Dhamma.”


Read this translation of Theragāthā 10.1 Kāḷudāyittheragāthā: Kāḷudāyī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

SN 37.32 Ṭhānasutta: Things

“Mendicants, there are five things that are hard to get for females who have not made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are hard to get for females who have not made merit.

There are five things that are easy to get for females who have made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are easy to get for females who have made merit.”


Read this translation of Saṁyutta Nikāya 37.32 Ṭhānasutta: Things 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, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 6 From… Ākaṅkheyyasutta: One Might Wish

[Note: This sutta goes on to give instructions all the way up to full enlightenment. If you have time it’s good to read the whole thing. Then you get to see the progression from ordinary attainments to the extraordinary.]

…“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts …


Read the entire translation of Majjhima Nikāya 6 Ākaṅkheyyasutta: One Might Wish by Bhikkhu Sujato 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, Polski, Русский, Srpski, বাংলা, Čeština, Español, Français, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 7.14 Mahāsāla Sutta: Father

We would like to share your testimonials for the daily sutta email service. If you have something to contribute, please fill out this form. These will be used to help other people to decide if they would like to sign up for the service. Submissions are anonymous and can be credited simply by your initials if you like.

Ok, now on to today’s sutta:


At the city of Sāvatthī…

Then a certain father of the brahmin caste wearing a dirty shabby outfit, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha asked him, “Dear father, why are you wearing a dirty shabby outfit?”

“Master Gotama, I have four sons. At their wives’ order my sons chased me out from my house.”

“Well then, father, memorize these verses that I am going to teach you now and recite them when your sons are all seated in the assembly hall with a large crowd.”

The Buddha:

“I was overjoyed when my sons were born,
and wished for them the very best.
But at their wives’ order they chased me out,
as dogs chase out a pig.

“These nasty sons are mean,
though they called me dear dad.
They’re cruel demons in the shape of sons,
throwing me out as I’ve grown old.

“Like an old, useless horse,
led away from its fodder,
the elderly father of those fools,
begs for food at others’ homes.

“Even my walking stick is better,
than those disobedient sons,
because this stick drives off a wild bull,
and even a wild dog.

“It goes before me in the dark,
on uneven grounds it supports me.
By the wonderful power of this stick,
when I stumble, I stand firm again.”

Having memorized those verses taught by the Buddha, the father recited them when his sons were all seated in the assembly hall with a large crowd.

“I was overjoyed when my sons were born,
and wished for them the very best.
But at their wives’ order they chased me out,
as dogs chase out a pig.

“Like an old, useless horse,
led away from its fodder,
the elderly father of those fools,
begs for food at others’ homes.

“Even my walking stick is better,
than those disobedient sons,
because this stick drives off a wild bull,
and even a wild dog.

“These ungrateful sons are mean,
though they called me dear dad.
They’re cruel demons in the shape of sons,
throwing me out as I’ve grown old.”

Then those sons brought him back home, bathed him, and gave him two new cloths.

Then the father, taking one of the cloths, went 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, “Master Gotama, as you know I am from the brahmin caste and according to our tradition we offer gifts to our teachers. Master Gotama is also one of my teachers now. May Master Gotama please accept my gift!”

So the Buddha accepted the cloth out of compassion. Then the father said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”


Read this translation of Saṁyutta Nikāya 7.14 Mahāsāla Sutta: Father by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. 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, Català, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 26 From… Pāsarāsisutta: The Noble Quest—Types of Search

Mendicants, there are these two quests: the noble quest and the ignoble quest.

And what is the ignoble quest? It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.

And what should be described as liable to be reborn? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to be reborn. These attachments are liable to be reborn. Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

And what should be described as liable to grow old? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to grow old. These attachments are liable to grow old. Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

And what should be described as liable to fall sick? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick. These attachments are liable to fall sick. Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.

And what should be described as liable to die? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die. These attachments are liable to die. Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.

And what should be described as liable to sorrow? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow. These attachments are liable to sorrow. Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.

And what should be described as liable to corruption? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to corruption. These attachments are liable to corruption. Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption. This is the ignoble quest.

And what is the noble quest? It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. This is the noble quest.


Read the entire translation of Majjhima Nikāya 26 Pāsarāsisutta: The Noble Quest by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.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 Deutsch, Русский, বাংলা, Català, Čeština, Español, Français, עִבְֿרִיתּ, हिन्दी, Hrvatski, Bahasa Indonesia, Italiano, 日本語, 한국어/조선말, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 47.48 Mittasutta: Friends

“Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.

What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.”


Read this translation of Saṁyutta Nikāya 47.48 Mittasutta: Friends by Bhikkhu Sujato 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, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

DN 31 From… Siṅgālasutta: Advice to Sigālaka—Covering the Six Directions: Husbands & Wives

…A husband should serve his wife as the western quarter in five ways: by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. A wife served by her husband in these five ways shows sympathy to him in five ways. She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. A wife served by her husband in these five ways shows sympathy to him in these five ways. And that’s how the western quarter is covered, kept safe and free of peril.…


Read the entire translation of Dīgha Nikāya 31 Siṅgālasutta: Advice to Sigālaka by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

SN 10.7 Punabbasusutta: With Punabbasu

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Then the native spirit Punabbasu’s Mother soothed her little children, saying:

“Hush, little Uttarā!
Hush, Punabbasu!
For I want to listen to the teaching
of the Teacher, the supreme Buddha.

Since the Blessed One spoke of extinguishment,
the release from all ties,
I have a lasting love
for this teaching.

In this world, your own child is dear;
in this world, your own husband is dear;
but even greater than that is my love
for this teaching’s quest.

For neither son nor husband,
dear as they are, can free you from suffering;
as listening to the true teaching
frees living creatures from suffering.

In this world mired in suffering,
fettered by old age and death,
I want to listen to the teaching
that the Buddha awakened to,
which frees you from old age and death.
So hush, Punabbasu!”

“Mom, I’m not speaking,
and Uttarā is silent, too.
Focus just on the teaching,
for it’s nice to listen to the true teaching.
And it’s because we haven’t understood the teaching
that we live in suffering, Mom.

He is a beacon for those who are lost
among gods and humans.
The Buddha, bearing his final body,
the Clear-eyed One teaches Dhamma.”

“It’s good that my child’s so astute,
this child I bore and suckled!
My child loves the pure teaching
of the supreme Buddha.

Punabbasu, may you be happy!
Today, I rise.
Hear me too, Uttarā:
I have seen the noble truths!”


Read this translation of Saṁyutta Nikāya 10.7 Punabbasusutta: With Punabbasu 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, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

DN 31 From… Siṅgālasutta: Advice to Sigālaka—Covering the Six Directions: Parents

…A child should serve their parents as the eastern quarter in five ways, thinking: ‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family lineage. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’ Parents served by the children in these five ways show sympathy to them in five ways. They keep them from doing bad. They support them in doing good. They train them in a profession. They connect them with a suitable partner. They transfer the inheritance in due time. Parents served by their children in these five ways show sympathy to them in these five ways. And that’s how the eastern quarter is covered, kept safe and free of peril.…


Read the entire translation of Dīgha Nikāya 31 Siṅgālasutta: Advice to Sigālaka by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 3.119 Kammantasutta: Action

“Mendicants, there are three failures. What three? Failure in action, livelihood, and view.

And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in action’.

And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. These are the three failures.

There are three accomplishments. What three? Accomplishment in action, livelihood, and view.

And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called ‘accomplishment in action’.

And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called ‘accomplishment in livelihood’.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called ‘accomplishment in view’.

These are the three accomplishments.”


Read this translation of Aṅguttara Nikāya 3.119 Kammantasutta: Action 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, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

MN 144 From… Channovādasutta: Advice to Channa

[CW: suicide of arahant]

…Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has taken his life. Where has he been reborn in his next life?”

“Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?”

“Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.”

“The mendicant Channa did indeed have such families. But this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. But the mendicant Channa did no such thing. You should remember this: ‘The mendicant Channa took his life blamelessly.’”

That is what the Buddha said. Satisfied, Venerable Sāriputta approved what the Buddha said.


Read the entire translation of Majjhima Nikāya 144 Channovādasutta: Advice to Channa 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, Русский, বাংলা, Español, Français, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 1.54 Vatthusutta: Grounds

[Note: This is a discussion between a deva and the Buddha.]

“What is the ground of human beings?
What is the best companion here?
By what do the creatures who live off the earth
sustain their life?”

“Children are the ground of human beings.
A wife is the best companion.
The creatures who live off the earth
sustain their life by rain.”


Read this translation of Saṁyutta Nikāya 1.54 Vatthusutta: Grounds by Bhikkhu Sujato on SuttaCentral.net. 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 Deutsch, Português, Русский, বাংলা, Català, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 3.48 Pabbatarājasutta: The King of Mountains

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith.

Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”


Read this translation of Aṅguttara Nikāya 3.48 Pabbatarājasutta: The King of Mountains by Bhikkhu Sujato 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, Català, Español, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 210–213 From… Piyavagga: The Beloved

Don’t ever get too close
to those you like or dislike.
For not seeing the liked is suffering,
and so is seeing the disliked.

Therefore don’t hold anything dear,
for it’s bad to lose those you love.
No ties are found in they who
hold nothing loved or loathed.

Sorrow springs from what we hold dear,
fear springs from what we hold dear;
one free from holding anything dear
has no sorrow, let alone fear.

Sorrow springs from attachment,
fear springs from attachment;
one free from attachment
has no sorrow, let alone fear.


Read the entire translation of Dhammapada 209–220 Piyavagga: 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 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 8.44 Vāseṭṭhasutta: Vāseṭṭha

On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then the male lay follower Vāseṭṭha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Vāseṭṭha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?”

(1) “Here, bhikkhus, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses.

(2) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses.

(3) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses.

(4) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses.

(5) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses.

(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses.

(7) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses.

(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses.

“It is in this way, Vāseṭṭha, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.

“To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, the countries of the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness.

“For the devas ruled by the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is five hundred such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas ruled by the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Tāvatiṁsa devas, a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is a thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tāvatiṁsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Yāma devas, a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is two thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is four thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is sixteen thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.”

One should not kill living beings or take what is not given;
one should not speak falsehood or drink intoxicants;
one should refrain from sexual activity, from unchastity;
one should not eat at night or at an improper time.

One should not wear garlands or apply scents;
one should sleep on a low bed or a mat on the ground;
this, they say, is the eight-factored uposatha
proclaimed by the Buddha,
who reached the end of suffering.

As far as the sun and moon revolve,
shedding light, so beautiful to gaze upon,
dispellers of darkness, moving through the firmament,
they shine in the sky, brightening up the quarters.

Whatever wealth exists in this sphere—
pearls, gems, and excellent beryl,
horn gold and mountain gold,
and the natural gold called haṭaka

those are not worth a sixteenth part
of an uposatha complete in the eight factors,
just as all the hosts of stars
do not match the moon’s radiance.

Therefore a virtuous woman or man,
having observed the uposatha complete in eight factors
and having made merit productive of happiness,
blameless goes to a heavenly state.

When this was said, the male lay follower Vāseṭṭha said to the Blessed One: “Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time.”

“So it is, Vāseṭṭha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, if they could choose. How much more then for a human being!”


Read this translation of Aṅguttara Nikāya 8.44 Vāseṭṭhasutta: Vāseṭṭha 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, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Iti 74 Puttasutta: A Child

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

“These three kinds of children are found in the world. What three? One who betters their birth, one who equals their birth, one who fails their birth.

And how does a child better their birth? It’s when a child’s parents have not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. But their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child betters their birth.

And how does a child equal their birth? It’s when a child’s parents have gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. And their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child equals their birth.

And how does a child fail their birth? It’s when a child’s parents have gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. But their child has not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. That’s how a child fails their birth. These are the three kinds of children found in the world.”

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

“The astute wish for a child
who betters or equals their birth;
not one who fails their birth,
disgracing their family.

These are the children in the world
who become lay devotees;
faithful, accomplished in ethics,
bountiful, rid of stinginess.
Like the moon freed from clouds,
they shine in the assemblies.”

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


Read this translation of Itivuttaka 74 Puttasutta: A Child Puttasutta by Bhikkhu Sujato 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, Català, Čeština, Español, Français, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

Pv 1.4 Piṭṭhadhītalika Sutta: Advice to a Daughter

[Consoling a crying daughter, the Supreme Buddha gives advice after an alms giving.]

Unselfish people give gifts to virtuous people with the intention of sharing merits with departed relatives in the ghost world, or with deities who live in their own houses.

They will receive great benefit, those who share their merits with the deities Kuvera, Dhataraṭṭha, Virūpakkha and Virūḷhaka—the powerful Four Great Kings who guard this world.

Weeping, sorrow, and crying will not benefit departed relatives in any way. They will remain in the ghost world no matter how much we cry.

The merits shared from the donations given to the noble disciples of the Buddha will be received by the departed relatives right away. They will enjoy happiness for a long time.


Read this translation of Petavatthu 1.4 Piṭṭhadhītalika Sutta: Advice to a Daughter 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.

Kp 5 Maṅgalasutta: Blessings

Caring for mother and father,
kindness to children and partners,
and unstressful work:
this is the highest blessing.


Read this translation of Khuddakapāṭha 5 Maṅgalasutta: Blessings Maṅgalasutta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, 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, Português, Afrikaans, Čeština, Suomi, Français, עִבְֿרִיתּ, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Русский, සිංහල, Slovenščina, Svenska, தமிழ், Türkçe, Tiếng Việt, or 汉语. Learn how to find your language.

SN 7.15 Mānatthaddha Sutta: Big-headed One

At the city of Sāvatthī…

Now at that time, a person named Mānatthaddha of the brahmin caste was living in the city of Sāvatthī. He didn’t pay respect to his mother or father, his teacher, or his oldest brother. Now, at that time the Buddha was teaching the Dhamma, surrounded by a large assembly.

Then Mānatthaddha thought, “The monk Gotama is teaching the Dhamma, surrounded by a large assembly. I shall go see him. However, only if he speaks to me, shall I speak to him. But if he doesn’t speak to me, neither will I.”

Then Mānatthaddha went up to the Buddha, and stood silently to one side. But the Buddha didn’t speak to him.

Then Mānatthaddha thought, “This monk Gotama knows nothing!” And he wanted to go back from there right away. Then the Buddha reading his mind and knowing what Mānatthaddha was thinking, told him in verse:

“Mānatthaddha, you came here with a goal in mind,
therefore it is not good for you to be arrogant.
You should achieve the goal which brought you here.”

Then Mānatthaddha was shocked and thought, “Surely the monk Gotama read my mind!” He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Master Gotama, I am Mānatthaddha! I am Mānatthaddha!”

Then the people of that assembly were stunned. “It’s incredible, it’s amazing! This Mānatthaddha doesn’t bow to his mother or father, his teacher, or his oldest brother. Yet he shows such utmost respect to the monk Gotama!”

Then the Buddha said to Mānatthaddha, “Enough, Mānatthaddha, get up and take your own seat. Your mind has confidence in me.”

Then Mānatthaddha took his seat and said to the Buddha:

“Towards whom should I not be arrogant?
Who should I respect?
Who should I treat well?
Who is it good to honour wholeheartedly?”

The Buddha:

“You should not be arrogant towards your mother, father,
your older brothers and sisters and your teacher.
You should especially respect these four people.
You should treat them well.
And you should honour them wholeheartedly.

“There are liberated monks in this world.
They have realized the truth of life.
They are cool hearted, unsurpassed and free of defilements.
Worship them without being arrogant and conceited.”

When the Buddha taught the Dhamma like this, Mānatthaddha said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”


Read this translation of Saṁyutta Nikāya 7.15 Mānatthaddha Sutta: Big-headed One by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.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 Deutsch, বাংলা, Català, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 9.29 Āghātavatthusutta: Grounds for Resentment

“Mendicants, there are nine grounds for resentment. What nine?

  1. Thinking: ‘They did wrong to me,’ you harbor resentment.
  2. Thinking: ‘They are doing wrong to me’ …
  3. ‘They will do wrong to me’ …
  4. ‘They did wrong to someone I love’ …
  5. ‘They are doing wrong to someone I love’ …
  6. ‘They will do wrong to someone I love’ …
  7. ‘They helped someone I dislike’ …
  8. ‘They are helping someone I dislike’ …
  9. Thinking: ‘They will help someone I dislike,’ you harbor resentment.

These are the nine grounds for resentment.”


Read this translation of Aṅguttara Nikāya 9.29 Āghātavatthusutta: Grounds for Resentment 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.

MN 13 From… Mahādukkhakkhandhasutta: The Greater Discourse on the Mass of Suffering

“…Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; mother quarrels with son, son with mother, father with son, son with father; brother quarrels with brother, brother with sister, sister with brother, friend with friend. And here in their quarrels, brawls, and disputes they attack each other with fists, clods, sticks, or knives, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.


Read the entire translation of Majjhima Nikāya 13 Mahādukkhakkhandhasutta: The Greater Discourse on the Mass of Suffering 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, Lietuvių Kalba, Русский, বাংলা, Català, Čeština, Español, Français, हिन्दी, Magyar, 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 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1st)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

And they told him what had happened.

“Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to engage in these kinds of low talk.

There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.

Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers of other religions.”


Read this translation of Aṅguttara Nikāya 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, 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.

AN 7.47 Dutiyaaggisutta: Fires (2nd)

Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.

Then the brahmin Uggatasarīra 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, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

For a second time … and third time Uggatasarīra said to the Buddha, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

“Then Mister Gotama and I are in total agreement in this matter.”

When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

Then Uggatasarīra said to the Buddha, “Mister Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. May Mister Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion.

And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated.

And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated.

And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of a householder? Your children, partners, bondservants, servants, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of those worthy of a religious donation? The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life. Mister Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”


Read this translation of Aṅguttara Nikāya 7.47 Dutiyaaggisutta: Fires (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, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 8.49 Paṭhamaidhalokikasutta: The Present World (1)

On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. Then Visākhā Migāramātā approached the Blessed One…. The Blessed One then said to her:

“Visākhā, possessing four qualities, a woman is heading for victory in the present world and her life in this world succeeds. What four? Here, a woman is capable at her work; she manages the domestic help; she behaves agreeably to her husband; and she safeguards his earnings.

(1) “And how, Visākhā, is a woman capable at her work? Here, a woman is skillful and diligent in attending to her husband’s domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly. It is in this way that a woman is capable at her work.

(2) “And how does a woman manage the domestic help? Here, a woman finds out what her husband’s domestic helpers—whether slaves, messengers, or workers—have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food. It is in this way that a woman manages the domestic help.

(3) “And how does a woman behave agreeably to her husband? Here, a woman would not commit any misdeed that her husband would consider disagreeable, even at the cost of her life. It is in this way that a woman behaves agreeably to her husband.

(4) “And how does a woman safeguard his earnings? Here, a woman guards and protects whatever income her husband brings home—whether money or grain, silver or gold—and she is not a spendthrift, thief, wastrel, or squanderer of his earnings. It is in this way that a woman safeguards his earnings.

“Possessing these four qualities, a woman is heading for victory in the present world and her life in this world succeeds.

“Possessing four other qualities, Visākhā, a woman is heading for victory in the other world and her life in the other world succeeds. What four? Here, a woman is accomplished in faith, accomplished in virtuous behavior, accomplished in generosity, and accomplished in wisdom.

(5) “And how, Visākhā, is a woman accomplished in faith? Here, a woman is endowed with faith. She places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ It is in this way that a woman is accomplished in faith.

(6) “And how is a woman accomplished in virtuous behavior? Here, a woman abstains from the destruction of life … from liquor, wine, and intoxicants, the basis for heedlessness. It is in this way that a woman is accomplished in virtuous behavior.

(7) “And how is a woman accomplished in generosity? Here, a woman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. It is in this way that a woman is accomplished in generosity.

(8) “And how is a woman accomplished in wisdom? Here, a woman is wise; she possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. It is in this way that a woman is accomplished in wisdom.

“Possessing these four qualities, Visākhā, a woman is heading for victory in the other world and her life in the other world succeeds.”

Capable in attending to her work,
managing the domestic help,
she treats her husband in agreeable ways
and safeguards the wealth he earns.

Rich in faith, possessed of virtue,
charitable and devoid of miserliness,
she constantly purifies the path
that leads to safety in the future life.

They call any woman
who has these eight qualities,
virtuous, firm in Dhamma,
a speaker of truth.

Accomplished in sixteen aspects,
complete in eight factors,
such a virtuous female lay follower
is reborn in an agreeable deva world.


Read this translation of Aṅguttara Nikāya 8.49 Paṭhamaidhalokikasutta: The Present World (1) 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, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 3.20 Aputtaka Sutta: Heirless (2)

Near Sāvatthī. Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there the Blessed One said to him, “Well now, great king, where are you coming from in the middle of the day?”

“Just now, lord, a money-lending householder died in Sāvatthī. I have come from conveying his heirless fortune to the royal palace: ten million in silver, to say nothing of the gold. But even though he was a money-lending householder, his enjoyment of food was like this: He ate broken rice & pickle brine. His enjoyment of clothing was like this: He wore three lengths of hempen cloth. His enjoyment of a vehicle was like this: He rode in a dilapidated little cart with an awning of leaves.”

“That’s the way it is, great king. That’s the way it is. Once in the past that money-lending householder provided alms for the Private Buddha named Tagarasikhi. Saying (to his servant), ‘Give alms to the contemplative,’ he got up from his seat and left. After giving, though, he felt regret: ‘It would have been better if my slaves or servants had eaten those alms.’ And he also murdered his brother’s only heir for the sake of his fortune. Now, the result of his action in having provided alms for the Private Buddha named Tagarasikhi was that he appeared seven times in a good destination, a heavenly world. And through the remaining result of that action he acted as moneylender seven times in this very same Sāvatthī. But the result of his action in feeling regret after giving (those) alms—‘It would have been better if my slaves or servants had eaten those alms’—was that his mind didn’t lend itself to the lavish enjoyment of food, didn’t lend itself to the lavish enjoyment of clothing, didn’t lend itself to the lavish enjoyment of a vehicle, didn’t lend itself to the lavish enjoyment of the five strings of sensuality. The result of his action in having murdered his brother’s only heir for the sake of his fortune was that he boiled in hell for many years, many hundreds of years, many thousands of years, many hundred-thousands of years. And through the remaining result of that action he has left this seventh heirless fortune to the royal treasury.

“Now, because of the wasting away of that money-lending householder’s old merit and his non-accumulation of new merit, he is today boiling in the Great Roruva hell.”

“So he has reappeared in the Great Roruva hell, lord?”

“Yes, great king. He has reappeared in the Great Roruva hell.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“Grain, wealth, silver, gold,
or whatever other belongings you have;
slaves, servants, errand-runners,
& any dependents:
   You must go without taking
      any of them;
   you must leave
      all of them
         behind.

   What you do
with body, speech, or mind:
   that   is yours;
         taking
   that   you go;
   that’s
   your follower,
      like a shadow
      that never leaves.

Thus you should do what is fine
as a stash for the next life.
   Acts of merit
are the support for beings
in their after-death world.”


Read this translation of Saṁyutta Nikāya 3.20 Aputtaka Sutta. Heirless (2)by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.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, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.39 Puttasutta: A Child

“Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family traditions will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,
astute people wish for a child.
Since we looked after them, they’ll look after us.
They’ll do their duty for us.

The family traditions will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

Seeing these five reasons
astute people wish for a child.
And so true persons,
grateful and thankful,

look after their parents,
remembering past deeds.
They do for their parents,
as their parents did for them in the past.

Following their advice,looking after those who raised them,
the family traditions are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”


Read this translation of Aṅguttara Nikāya 5.39 Puttasutta: A Child by Bhikkhu Sujato 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, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 15.14–19 Mātu Sutta: Mother

Near Sāvatthī. There the Blessed One said: “From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find.… A being who has not been your father.… your brother.… your sister.… your son.… your daughter at one time in the past is not easy to find.

“Why is that? From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries—enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”


Read this translation of Saṁyutta Nikāya 15.14–19 Mātu Sutta. Mother by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

Pv 1.1 Khettūpama Sutta: Like a Field

Arahants are like fertile fields. Givers are like the farmers, and what they offer is the seed. The combination of these three will produce a fruit of merit.

The seed, the planting of the seed, and the field are helpful to the givers and their departed relatives. The departed relatives experience happiness from the merit and the givers will receive more merit.

By doing wholesome deeds and sharing the merits that they receive with departed relatives, they are reborn in heaven to enjoy the results of their good deeds.


Read this translation of Petavatthu 1.1 Khettūpama Sutta: Like a Field 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.

Snp 1.3 Khaggavisāṇa Sutta: A Rhinoceros

Renouncing violence
for all living beings,
harming not even one of them,
you would not wish for offspring,
   so how a companion?
Wander alone
like a rhinoceros.

For a person by nature entangled
there are affections;
on the heels of affection, this pain.
Seeing the drawback born of affection,
wander alone
like a rhinoceros.

One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the goal.
Seeing this danger in intimacy,
wander alone
like a rhinoceros.

Like spreading bamboo,
   entwined,
is concern for offspring & spouses.
Like a bamboo sprout,
   unentangling,
wander alone
like a rhinoceros.

As a deer in the wilds,
   unfettered,
goes for forage wherever it wants:
The observant person, valuing freedom,
wanders alone
like a rhinoceros.

In the midst of companions
—when staying at home,
   when going out wandering—
you are prey to requests.
Valuing the freedom
that no one else covets,
wander alone
like a rhinoceros.

There is sporting & love
in the midst of companions,
& abundant love for offspring.
   Feeling disgust
at the prospect of parting
from those who’d be dear,
wander alone
like a rhinoceros.

Without resistance in all four directions,
content with whatever you get,
enduring troubles without panic,
wander alone
like a rhinoceros.

They are hard to please,
some of those gone forth,
as well as those living the household life.
Being unconcerned
with the offspring of others,
wander alone
like a rhinoceros.

Cutting off the householder’s marks,
   like a kovilara tree
   that has shed its leaves,
the enlightened one, cutting all household ties,
wanders alone
like a rhinoceros.

If you gain an astute companion,
a fellow traveler, right-living, enlightened,
overcoming all troubles,
      go with him, gratified,
      mindful.
If you don’t gain an astute companion,
a fellow traveler, right-living & wise,
      wander alone
like a king renouncing his kingdom,
like the elephant in the Mataṅga wilds,
      [his herd].

We praise companionship
—yes!
Those on a par, or better,
should be chosen as friends.
If they’re not to be found,
   living faultlessly,
wander alone
like a rhinoceros.

Seeing radiant bracelets of gold,
well-made by a smith,
   clinking, clashing,
   two on an arm,
wander alone
like a rhinoceros,

[Thinking:]
“In the same way,
if I were to live with another,
there would be conversation or attachment.”
Seeing this future danger,
wander alone
like a rhinoceros.

Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms—
seeing this drawback in sensual strings—
wander alone
like a rhinoceros.

“Calamity, tumor, misfortune,
disease, an arrow, a danger for me.”
Seeing this danger in sensual strings,
wander alone
like a rhinoceros.

Cold & heat, hunger & thirst,
wind & sun, horseflies & snakes:
Enduring all these, without exception,
wander alone
like a rhinoceros.

As a great white elephant,
with massive shoulders,
renouncing his herd,
lives in the wilds wherever he wants,
wander alone
like a rhinoceros.

“There’s no way
that one delighting in company
can touch even momentary release.”
Heeding the words
of the Kinsman of the Sun,
wander alone
like a rhinoceros.

Transcending the contortion of views,
   the sure way attained,
   the path gained,
[realizing:]
“Unled by others,
I have knowledge arisen,”
wander alone
like a rhinoceros.

With no greed, no deceit,
no thirst, no hypocrisy—
   delusion & blemishes
      blown away—
with no inclinations for all the world,
         every world,
wander alone
like a rhinoceros.

Avoid the evil companion
   disregarding the goal,
   intent on the discordant way.
Don’t associate yourself
with someone heedless & hankering.
Wander alone
like a rhinoceros.

Consort with one who is learned,
   who maintains the Dhamma,
   a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone
like a rhinoceros.

Free from longing, finding no pleasure
in the world’s sport, ardor, or sensual bliss,
abstaining from adornment,
speaking the truth,
wander alone
like a rhinoceros.

Abandoning offspring, spouse,
father, mother,
riches, grain, relatives,
& sensual pleasures
   altogether,
wander alone
like a rhinoceros.

   “This is a bondage.
There’s little happiness here,
next to no enjoyment,
all the more suffering & pain.
   This is a boil”:
Knowing this, circumspect,
wander alone
like a rhinoceros.

Shattering fetters,
like a fish in the water tearing a net,
like a fire not coming back to what’s burnt,
wander alone
like a rhinoceros.

Eyes downcast, not footloose,
senses guarded, with protected mind,
not soggy, not burning,
wander alone
like a rhinoceros.

Taking off the householder’s marks,
   like a coral tree
   that has shed its leaves,
going forth in the ochre robe,
wander alone
like a rhinoceros.

Showing no greed for flavors, not wanton,
going from house to house for alms
with mind unenmeshed in this family or that,
wander alone
like a rhinoceros.

Abandoning barriers to awareness,
expelling all defilements—all—
non-dependent, cutting aversion,
         affection,
wander alone
like a rhinoceros.

Turning your back on pleasure & pain,
as earlier with sorrow & joy,
attaining pure
         equanimity,
         tranquility,
wander alone
like a rhinoceros.

With persistence aroused
for the highest goal’s attainment,
with mind unsmeared, not lazy in action,
firm in effort, with steadfastness & strength arisen,
wander alone
like a rhinoceros.

Not neglecting seclusion, jhāna,
constantly living the Dhamma
   in line with the Dhamma,
comprehending the danger
in states of becoming,
wander alone
like a rhinoceros.

Intent on the ending of craving & heedful,
neither drooling nor dumb,
but learned, mindful,
—having reckoned the Dhamma—
   certain & striving,
wander alone
like a rhinoceros.

Unstartled,     like a lion at sounds.
Unsnared,     like the wind in a net.
Unsmeared,     like a lotus in water:
Wander alone
like a rhinoceros.

Like a lion—forceful, strong in fang,
living as a conqueror, the king of beasts—
resort to a solitary dwelling.
Wander alone
like a rhinoceros.

At the right time consorting
with the release through goodwill,
         compassion,
         empathetic joy,
         equanimity,
unobstructed by all the world,
any world,
wander alone
like a rhinoceros.

Having let go of     passion,
         aversion,
         delusion;
having shattered     the fetters;
unfazed     at the ending of life,
wander alone
like a rhinoceros.

People follow & associate
   for a motive.
Friends without a motive these days
   are rare.
They’re shrewd for their own ends, & impure.
   Wander alone
like a rhinoceros.


Read this translation of Sn 1.3 A Rhinoceros by Bhikkhu Ṭhanissaro on DhammaTalks.org.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 Afrikaans, Čeština, Deutsch, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, Slovenščina, or தமிழ். Learn how to find your language.