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MN 114 From… Sevitabbāsevitabbasutta: What Should and Should Not Be Cultivated

Bust of a Buddha statue

…‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow.

And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline.

And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ That kind of mental behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, and this is why he said it.


Read the entire translation of Majjhima Nikāya 114 Sevitabbāsevitabbasutta: What Should and Should Not Be Cultivated 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, Italiano, Русский, বাংলা, Español, Français, हिन्दी, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Iti 4 Kodhasutta: Anger

Closeup of a fist as if punching the camera.

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

“Mendicants, give up one thing and I guarantee you non-return. What one thing? Anger is the one thing. Give it up, and I guarantee you non-return.”

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

“When overcome by anger
beings go to a bad place.
Having rightly understood that anger,
the discerning give it up.
Once they’ve given it up,
they never return to this world.”

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


Read this translation of Itivuttaka 4 Kodhasutta: Anger 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, Lietuvių Kalba, Català, Čeština, Español, Français, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

MN 54 From… Potaliyasutta: With Potaliya the Householder

Silhouette at sunset of two people meditating, one holding their hand out in front of the other.

“‘…Anger and distress should be given up, relying on not being angry and distressed.’ That’s what I said, but why did I say it?

“It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be angry and distressed. But if I were to be angry and distressed, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. And being angry and distressed is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of beinh angry and distressed do not occur in someone who does not get angry and distressed.’ ‘Being angry and distressed should be given up, relying on not being angry and distressed.’

“That’s what I said, and this is why I said it.…”


Read the entire translation of Majjhima Nikāya 54 Potaliyasutta: With Potaliya the Householder 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, Italiano, Русский, Srpski, বাংলা, Čeština, Español, Français, हिन्दी, Magyar, Bahasa Indonesia, 日本語, ಕನ್ನಡ, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, ไทย, Türkçe, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.197 Mallikādevīsutta: Queen Mallikā

A pile of gold jewelry.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why in this life

  1. some ladies are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant?
  2. And why are some ladies ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious?
  3. And why are some ladies attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant?
  4. And why are some ladies attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”

“Take a lady who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant.

Take another lady who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious.

Take another lady who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant.

Take another lady who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious.

This is why some ladies are ugly … and poor … and insignificant. And some ladies are ugly … but rich … and illustrious. And some ladies are attractive … but poor … and insignificant. And some ladies are attractive … and rich … and illustrious.”

When this was said, Queen Mallikā said to the Buddha:

“Sir, in another life

  1. I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking.
  2. In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.
  3. In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. In this royal court I command maidens of the aristocrats, brahmins, and householders.

So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

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 4.197 Mallikādevīsutta: Queen Mallikā 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, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 7.64 Kodhanasutta: Irritable

Person in bed covered by pillow and sheets, holding glasses. Face is covered.

“Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven?

Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man.

Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps at ease. An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing …

Furthermore, an enemy wishes for an enemy: ‘If only they don’t get all they need!’ Why is that? Because an enemy doesn’t like to have an enemy who gets all they need. When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When a person is irritable, overcome and overwhelmed by anger, 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. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

These are the seven things that please and assist an enemy which happen to an irritable woman or man.

An irritable person is ugly
and they sleep badly.
When they get what they need,
they take it to be what they don’t need.

An angry person
kills with body or speech;
overcome with anger,
they lose their wealth.

Mad with anger,
they fall into disgrace.
Family, friends, and loved ones
avoid an irritable person.

Anger creates harm;
anger upsets the mind.
That person doesn’t recognize
the danger that arises within.

An angry person doesn’t know the good.
An angry person doesn’t see the truth.
When a person is beset by anger,
only blind darkness is left.

An angry person destroys with ease
what was hard to build.
Afterwards, when the anger is spent,
they’re tormented as if burnt by fire.

Their look betrays their sulkiness
like a fire’s smoky plume.
And when their anger flares up,
they make others angry.

They have no conscience or prudence,
nor any respectful speech.
One overcome by anger
has no island refuge anywhere.

The deeds that torment a man
are far from those that are good.
I’ll explain them now;
listen to this, for it is the truth.

An angry person slays their father;
their mother, too, they slay.
An angry person slays a saint;
a normal person, too, they slay.

A man is raised by his mother,
who shows him the world.
But an angry ordinary person slays
even that good woman who gave him life.

Like oneself, all sentient beings
hold themselves most dear.
But angry people kill themselves all kinds of ways,
distraught for many reasons.

Some kill themselves with swords,
some, distraught, take poison.
Some hang themselves with rope,
or fling themselves down a mountain gorge.

When they commit deeds of destroying life
and killing themselves,
they don’t realize what they do,
for anger leads to their downfall.

The snare of death in the form of anger
lies hidden in the heart.
You should cut it out by self-control,
by wisdom, energy, and right ideas.

An astute person should cut out
this unskillful thing.
And they’d train in the teaching in just the same way,
not yielding to sulkiness.

Free of anger, free of despair,
free of greed, with no more longing,
tamed, having given up anger,
the undefiled become fully extinguished.


Read this translation of Aṅguttara Nikāya 7.64 Kodhanasutta: Irritable 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, Lietuvių Kalba, Русский, বাংলা, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 231–234 from… Kodhavagga: Anger

Three Buddhist monastics waking together.

Guard against ill-tempered deeds,
be restrained in body.
Giving up bad bodily conduct,
conduct yourself well in body.

Guard against ill-tempered words,
be restrained in speech.
Giving up bad verbal conduct,
conduct yourself well in speech.

Guard against ill-tempered thoughts,
be restrained in mind.
Giving up bad mental conduct,
conduct yourself well in mind.

A sage is restrained in body
restrained also in speech,
in thought, too, they are restrained:
they are restrained in every way.


Read the entire translation of Dhammapada Chapter 17, Kodhavagga: 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, Eesti keel, 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 4.110 Āsīvisasutta: Vipers

Close up of snakes head.

“Mendicants, there are these four kinds of viper. What four?

  1. One whose venom is fast-acting but not lethal,
  2. one whose venom is lethal but not fast-acting,
  3. one whose venom is both fast-acting and lethal, and
  4. one whose venom is neither fast-acting nor lethal.

These are the four kinds of viper. In the same way, these four people similar to vipers are found in the world. What four?

  1. One whose venom is fast-acting but not lethal,
  2. one whose venom is lethal but not fast-acting,
  3. one whose venom is both fast-acting and lethal, and
  4. one whose venom is neither fast-acting nor lethal.

And how is a person’s venom fast-acting but not lethal? It’s when a person is often angry, but their anger doesn’t linger long. That’s how a person’s venom is fast-acting but not lethal. That person is like a viper whose venom is fast-acting but not lethal.

And how is a person’s venom lethal but not fast-acting? It’s when a person is not often angry, but their anger lingers for a long time.

And how is a person’s venom both fast-acting and lethal? It’s when a person is often angry, and their anger lingers for a long time.

And how is a person’s venom neither fast-acting nor lethal? It’s when a person is not often angry, and their anger doesn’t linger long.

These four people similar to vipers are found in the world.”


Read this translation of Aṅguttara Nikāya 4.110 Āsīvisasutta: Vipers 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, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 6.27 From… Paṭhamasamayasutta: Proper Occasions (1st)

Silouette of hikers meeting a Buddhist monastic on the road.

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

“Sir, how many occasions are there for going to see an esteemed mendicant?”

“Mendicant, there are six occasions for going to see an esteemed mendicant. What six?

Further, there’s a time when a mendicant’s heart is overcome and mired in ill will, and they don’t truly understand the escape from ill will that has arisen. On that occasion they should go to an esteemed mendicant and say: ‘My heart is overcome and mired in ill will, and I don’t truly understand the escape from ill will that has arisen. Venerable, please teach me how to give up ill will.’ Then that esteemed mendicant teaches them how to give up ill will. This is the second occasion for going to see an esteemed mendicant.


Read the entire translation of Aṅguttara Nikāya 6.27 Paṭhamasamayasutta: Proper Occasions (1st) 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, Русский, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.122 From… Ūmibhayasutta: The Danger of Waves

A huge, blue ocean wave.

“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, marsh crocodiles, whirlpools, and gharials.

These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, marsh crocodiles, whirlpools, and gharials.

And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as a lay person, I advised and instructed others. And now these mendicants—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.…


Read the entire translation of Aṅguttara Nikāya 4.122 Ūmibhayasutta: The Danger of Waves 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, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.200 From… Pemasutta: Love and Hate

Two children walking away from the camera while embracing.

“Mendicants, these four things are born of love and hate. What four?

  1. Love is born of love,
  2. hate is born of love,
  3. love is born of hate, and
  4. hate is born of hate.

And how is love born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I like.’ And so love for them springs up. That’s how love is born of love.

And how is hate born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I like.’ And so hate for them springs up. That’s how hate is born of love.

And how is love born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I dislike.’ And so love for them springs up. That’s how love is born of hate.

And how is hate born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I dislike.’ And so hate for them springs up. That’s how hate is born of hate.

These are the four things that are born of love and hate.


Read the entire translation of Aṅguttara Nikāya 4.200 Pemasutta: Love and Hate 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Dhp 202 From… Sukhavagga: Happiness

Yellow police tape with undetermined out of focus background.

There is no fire like greed,
no crime like hate,
no suffering like the aggregates,
no bliss beyond peace.


Read the entire translation of Dhammapada 197–208 Sukhavagga: 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, Eesti keel, 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 4.43 Paṭhamakodhagarusutta: Valuing Anger

Abstract painting all in red with a sun and mountains.

“Mendicants, these four people are found in the world. What four? People who value anger, or denigration, or material possessions, or honor rather than the true teaching. These are the four people found in the world.

These four people are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material possessions, or honor. These are the four people found in the world.

Mendicants who value anger and denigration,
possessions and honor,
don’t grow in the teaching
that was taught by the perfected Buddha.

But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching
that was taught by the perfected Buddha.”


Read this translation of Aṅguttara Nikāya 4.43 Paṭhamakodhagarusutta: Valuing Anger 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, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Snp 1.1 From… Uragasutta: The Serpent

Closeup of snake shedding skin.

When anger surges, they drive it out,
as with medicine a snake’s spreading venom.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.


NOTE: This verse clearly indicates that the Buddha wanted us to remove anger (and all unwholesome states of mind) and not just observe them.

Read the entire translation of Snp 1.1 Uragasutta: The Serpent by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Srpski, 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.

Thag 6.12 Brahmadattattheragāthā: Brahmadatta

Meat roasting on a fire.

From where would anger come for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and poised?

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.

If anger arises in you,
reflect on the simile of the saw;
if craving for flavors arises in you,
remember the simile of the child’s flesh.

If your mind runs off
to sensual pleasures and future lives,
quickly curb it with mindfulness,
as one would curb a greedy cow eating grain.


NOTE: The simile of the saw can be found at the very end of the MN 21 Kakacūpama Sutta. The simile of the child’s flesh can be found at SN 12.63 Puttamaṁsasutta.

Read this translation of Theragāthā 6.12 Brahmadattattheragāthā: Brahmadatta 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.

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MN 68 From… Naḷakapānasutta: At Naḷakapāna—Declaiming Rebirth

A line of statues of standing Buddhist monastics holding alms bowls.

[NOTE: This is just part of a longer sutta. It is valuable to read the whole thing if you have time.]

…What do you think, Anuruddha and friends? What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there’?”

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

“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.

Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there.’ Rather, there are gentlemen of faith who are full of joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.”…


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AN 6.92 Paṭhamaabhabbaṭṭhānasutta: Things That Can’t Be Done (1st)

Statue of a Buddhist monastic covered with patches of gold leaf.

[NOTE: A “person accomplished in view” refers to someone who is at least a stream enterer.]

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.”


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SN 48.12 Paṭhamasaṁkhittasutta: In Brief (1st)

Small stream with a stone bridge in winter time.

“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of the teachings. If they’re weaker still, they’re a follower by faith.”


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SN 22.109 Sotāpannasutta: A Stream-Enterer

Head of giant Buddha statue on cliff.

At Sāvatthī.

“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


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AN 6.93 Dutiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (2nd)

Close up of a Buddha statue.

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. These are the six things that can’t be done.”


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SN 25.1 Cakkhusutta: The Eye

Closeup of an eye.

At Sāvatthī.

“Mendicants, the eye is impermanent, decaying, and perishing. The ear, nose, tongue, body, and mind are impermanent, decaying, and perishing.

Someone who has faith and confidence in these principles is called a follower by faith. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

Someone who accepts these principles after considering them with a degree of wisdom is called a follower of the teachings. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


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DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—The Mirror of the Dhamma

Abstract photo of hands holding mirrors.

[NOTE: This teaching was given by the Buddha after the Venerable Ānanda asked about the rebirth of various disciples.]

“It’s hardly surprising that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.

“So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

“And what is that mirror of the teaching?

“It’s when 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.’

“They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

“And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

“This is that mirror of the teaching.”

And while staying there in Nādika the Buddha often gave this Dhamma talk to the mendicants:

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

When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Vesālī.”


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AN 9.12 Saupādisesasutta: With Something Left Over

Photo illustration of clouds and beams of light.

[NOTE: One of the important qualities of a stream enterer is that they won’t be reborn in bad destinations but they can be reborn in good destinations. It seems not everyone in the time of the Buddha believed that was possible.]

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

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:

Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”

Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.”

Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?

There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. What nine?

1. There’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished between one life and the next. This is the first person …

2. Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished upon landing. This is the second person …

3. With the ending of the five lower fetters they’re extinguished without extra effort. This is the third person …

4. With the ending of the five lower fetters they’re extinguished with extra effort. This is the fourth person …

5. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm*. This is the fifth person …

6. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This is the sixth person …

7. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. This is the seventh person …

8. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. This is the eighth person …

9. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. This is the ninth person …

These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. Why is that? For I didn’t want those who heard it to introduce negligence. However, I have spoken it in order to answer your question.”


* the Akaniṭṭha realm is the highest of the Pure Abodes. Only non-returners are born in the Pure Abodes

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SN 45.35 Paṭhamasāmaññasutta: The Ascetic Life (1st)

Closeup of monastic with hands in anjali.

At Sāvatthī.

“Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen …

And what is the ascetic life? It 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. This is called the ascetic life.

And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”


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AN 6.119–139 Tapussasutta… About Tapussa, Etc.

People in small boats on a river at sunset.

“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless. What six?

  1. Experiential confidence in the Buddha,
  2. the teaching,
  3. and the Saṅgha,
  4. and noble ethics,
  5. knowledge,
  6. and freedom.

Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.

“Mendicants, having six qualities the householders Bhallika … Sudatta Anāthapiṇḍika … Citta of Macchikāsaṇḍa … Hatthaka of Āḷavī … Mahānāma the Sakyan … Ugga of Vesālī … Uggata … Sūra of Ambaṭṭha … Jīvaka Komārabhacca … Nakula’s father … Tavakaṇṇika … Pūraṇa … Isidatta … Sandhāna … Vijaya … Vijayamāhita … Meṇḍaka … the lay followers Vāseṭṭha … Ariṭṭha … and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.”


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DN 5 Kūṭadantasutta: With Kūṭadanta

Buddhist Stupa.

[NOTE: The following is one of many examples of people who are directly led to stream entry by the Buddha.]

…Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”

Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence.…


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SN 55.55 Sotāpattiphalasutta: The Fruit of Stream-Entry

Buddhist monastic reading a book of suttas.

“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”


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AN 9.27 Paṭhamaverasutta: Dangers and Threats (1st)

A glazed white Buddha statue seated on a lotus with a lighted lotus halo behind it.

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It’s when 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.’

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”


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SN 55.5 Dutiyasāriputtasutta: With Sāriputta (2nd)

A young Buddhist monastic standing in a boat looking across a river with mountains in the distance.

Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Sāriputta, they speak of a ‘factor of stream-entry’. What is a factor of stream-entry?”

“Sir, the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.”

“Good, good, Sāriputta! For the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.

Sāriputta, they speak of ‘the stream’. What is the stream?”

“Sir, the stream 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.”

“Good, good, Sāriputta! For the stream 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.

Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”

“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

“Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”


Read this translation of Saṁyutta Nikāya 55.5 Dutiyasāriputtasutta: With Sāriputta (2nd) 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.

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SN 55.38 Vassasutta: Rain

Mountain river with a pool.

“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”


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AN 6.94 Tatiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (3rd)

Buddhist monastics chanting outside of the main shrine in Bodhgaya, the place of the Buddha's enlightenment.

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher. These are the six things that can’t be done.”


Note: A “person accomplished in view” is synonymous with a stream-enterer. A “perfected one” is the translation for “arahant.” Shedding the blood of a Realized one refers to harming a Buddha physically to the point of making him bleed, not things like damaging Buddha statues—although a stream enterer probably wouldn’t do that any way. And a schism in the Sangha has a very specific meaning according to the Vinaya and can only be done by monastics—although it’s also unlikely that a lay stream enterer would cause any kind of intentional disharmony.

Read this translation of Aṅguttara Nikāya 6.94 Tatiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (3rd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 48 From… Kosambiyasutta: The Mendicants of Kosambi

A Buddhist monastic stands on the edge of a plateau looking down towards a far away city.

[Note: This is the second half of a sermon that the Buddha gives to the quarreling monks of Kosambi. It’s certainly worth reading the complete sutta if you have time.]

…And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this, ‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’ If a mendicant is overcome with sensual desire, it’s their mind that’s overcome. If a mendicant is overcome with ill will, dullness and drowsiness, restlessness and remorse, doubt, pursuing speculation about this world, pursuing speculation about the next world, or arguing, quarreling, and disputing, continually wounding others with barbed words, it’s their mind that’s overcome. They understand, ‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see. My mind is properly disposed for awakening to the truths.’ This is the first knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.

Furthermore, a noble disciple reflects, ‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’ They understand, ‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’ This is their second knowledge …

Furthermore, a noble disciple reflects, ‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’ They understand, ‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’ This is their third knowledge …

Furthermore, a noble disciple reflects, ‘Do I have the same nature as a person accomplished in view?’ And what, mendicants, is the nature of a person accomplished in view? This is the nature of a person accomplished in view. Though they may fall into a kind of offense for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion. And having revealed it they restrain themselves in the future. Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back. In the same way, this is the nature of a person accomplished in view. Though they may still fall into a kind of offense for which rehabilitation has been laid down, they quickly reveal it to the Teacher or a sensible spiritual companion. And having revealed it they restrain themselves in the future. They understand, ‘I have the same nature as a person accomplished in view.’ This is their fourth knowledge …

Furthermore, a noble disciple reflects, ‘Do I have the same nature as a person accomplished in view?’ And what, mendicants, is the nature of a person accomplished in view? This is the nature of a person accomplished in view. Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. Suppose there was a cow with a baby calf. She keeps the calf close as she grazes. In the same way, this is the nature of a person accomplished in view. Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. They understand, ‘I have the same nature as a person accomplished in view.’ This is their fifth knowledge …

Furthermore, a noble disciple reflects, ‘Do I have the same strength as a person accomplished in view?’ And what, mendicants, is the strength of a person accomplished in view? The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear. They understand, ‘I have the same strength as a person accomplished in view.’ This is their sixth knowledge …

Furthermore, a noble disciple reflects, ‘Do I have the same strength as a person accomplished in view?’ And what, mendicants, is the strength of a person accomplished in view? The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching. They understand, ‘I have the same strength as a person accomplished in view.’ This is the seventh knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.

When a noble disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry. A noble disciple with these seven factors has the fruit of stream-entry.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.


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