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Bhikkhu Sujato

Copyright: Creative Commons Zero (CC0) To the extent possible under law, Bhikkhu Sujato has waived all copyright and related or neighboring rights to his own translations on SuttaCentral.net. This work is published from Australia .

MN 140 From… Dhātuvibhaṅgasutta: The Analysis of the Elements—Generosity

[Note: This is just a few lines from one of the longest suttas in the Majjhima Nikaya. If you are able it is worth reading the entire sutta. The passage below is referring to an Arahant.]

…In their ignorance, they used to acquire attachments. Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity. For this is the ultimate noble generosity, namely, letting go of all attachments.

In their ignorance, they used to be covetous, full of desire and lust. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be contemptuous, full of ill will and malevolence. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. In their ignorance, they used to be ignorant, full of delusion. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace. For this is the ultimate noble peace, namely, the pacification of greed, hate, and delusion.…

Read the entire translation of Majjhima Nikāya 140 Dhātuvibhaṅgasutta: The Analysis of the Elements 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, 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.

Snp 3.5 Māghasutta: With Māgha

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached 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:

“I’m a giver, Mister Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, Mister Gotama, do I accrue much merit?”

“Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, accrues much merit.” Then Māgha addressed the Buddha in verse:

“I ask the bountiful Gotama,”
said Māgha,
“wearing an ochre robe, wandering homeless.
Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit.
Giving food and drink to others here,
how is their offering purifed?”

“Suppose a lay donor who is committed to charity,”
replied the Buddha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
such a one would succeed due to those
who are worthy of donations.”

“Suppose a lay donor who is committed to charity,”
said Māgha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me who is worthy of donations.”

“Those who wander the world unattached,
consummate, self-controlled, owning nothing:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who have cut off all fetters and bonds,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who are released from all fetters,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Having given up greed, hate, and delusion,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those in whom dwells no deceit or conceit,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those rid of greed, unselfish, with no need for hope,
with defilements ended,
the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those not fallen prey to cravings,
who, having crossed the flood, live unselfishly:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those with no craving at all in the world
for any state of existence in this life or the next:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who have left sensuality behind,
wandering homeless,
self-controlled, straight as a shuttle:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those freed of greed, with senses stilled,
like the moon released from the eclipse:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those calm ones free of greed and anger,
for whom there are no destinies,
being rid of them in this life:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

They’ve given up rebirth and death completely,
and have gone beyond all doubt:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those who live as their own island,
everywhere free, owning nothing:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

Those here who know this to be true:
‘This is my last life, there are no future lives’:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.

A knowledge master, loving absorption, mindful,
who has reached awakening and is a refuge for many:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.”

“Clearly my questions were not in vain!”
said Māgha,
“The Buddha has explained to me
who is worthy of donations.
You are the one here who knows this to be true,
for truly you understand this matter.

Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me how to accomplish the sacrifice.”

“Sacrifice, and while doing so,”
replied the Buddha,
“be clear and confident in every way.
Sacrifice is the ground standing upon which
the sacrificer sheds their flaws.

One free of greed, rid of anger,
developing a heart of limitless love,
spreads that limitlessness in every direction,
ever diligent day and night.”

“Who is purified, freed, awake?
How can one go to the realm of divinity oneself?
I do not know, so please tell me when asked,
for the Buddha is the divinity I see in person today!
To us you are truly the equal of divinity.
Splendid One, how is one reborn
in the realm of divinity?”

“One who accomplishes the sacrifice
with three modes,”
replied the Buddha,
“such a one would succeed
due to those who are worthy of donations.
Sacrificing like this, one rightly committed to charity
is reborn in the realm of divinity, I say.”

When he had spoken, the student Māgha 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.”

Read this translation of Snp 3.5 Māghasutta: With Māgha 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 Afrikaans, Deutsch, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Русский, සිංහල, or தமிழ். Learn how to find your language.

SN 1.33 Sādhusutta: Good

At Sāvatthī.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.

Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

A man who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇi River;
that mortal arrives at celestial fields.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

The Holy One praises giving intelligently
to those worthy of offerings here
in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained
when it comes to living creatures.

One who lives without harming any living being
never does bad because of others’ blame;
for in that case they praise the coward, not the brave;
and the virtuous never do bad out of fear.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

It’s true that giving is praised in many ways
but the path of the teaching is better than giving,
for in days old and older still,
the wise and virtuous even attained extinction.”

Read this translation of Saṁyutta Nikāya 1.33 Sādhusutta: Good 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.

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MN 68 From… Naḷakapānasutta: At Naḷakapāna

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

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ 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’s how a laywoman 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, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ 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.

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.”

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

Read the entire translation of Majjhima Nikāya 68 Naḷakapānasutta: At Naḷakapāna 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, Hrvatski, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 6.1 Paṭhamaāhuneyyasutta: Worthy of Offerings (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Read this translation of Aṅguttara Nikāya 6.1 Paṭhamaāhuneyyasutta: Worthy of Offerings (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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 2.23 Serīsutta: With Serī

    Standing to one side, the god Serī addressed the Buddha in verse:

    “Both gods and humans
    enjoy their food.
    So what’s the name of the spirit
    who doesn’t like food?”

    The Buddha:

    “Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.”

    “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

    “Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

    Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

    Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

    Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

    Then my men approached me and said, ‘Now Your Majesty is not giving gifts at all!’ When they said this, I said to those men, ‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

    ‘Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.’”

    Read this translation of Saṁyutta Nikāya 2.23 Serīsutta: With Serī 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, 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 1.300: Recollection of Generosity

    “One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of generosity. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

    Read this translation of Aṅguttara Nikāya 1.300 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

    Or read a translation in another modern language.

    SN 20.4 Okkhāsutta: Rice Pots

    At Sāvatthī.

    “Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

    So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

    Read this translation of Saṁyutta Nikāya 20.4 Okkhāsutta: Rice Pots 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, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

    AN 3.79 Gandhajātasutta: Fragrances

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

    “Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

    “There is, Ānanda, such a kind of fragrance.”

    “So what, sir, is that kind of fragrance?”

    “It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

    Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.

    The fragrance of flowers
    doesn’t spread against the wind,
    nor sandalwood, pinwheel flowers, or jasmine;
    but the fragrance of the good
    spreads against the wind;
    a true person’s virtue spreads in every direction.”

    Read this translation of Aṅguttara Nikāya 3.79 Gandhajātasutta: Fragrances 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, Português, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

    SN 11.12 Sakkanāmasutta: Sakka’s Names

    Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants:

    “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā.

    In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada the Firstgiver.

    In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka the Able.

    In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava the Houser.

    Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha the Thousand-Eyed.

    Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

    Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called lord of gods.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

    As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

    A person who respects their parents,
    and honors the elders in the family,
    whose speech is gentle and courteous,
    and has given up divisiveness;

    who’s committed to getting rid of stinginess,
    is truthful, and has mastered anger:
    the gods of the thirty-three
    say they really are a true person.”

    Read this translation of Saṁyutta Nikāya 11.12 Sakkanāmasutta: Sakka’s Names by Bhikkhu Sujato on SuttaCentral.net. 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, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

    AN 4.55 Paṭhamasamajīvīsutta: Equality (1st)

    So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

    Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out.

    Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha, “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.”

    Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

    “Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

    When both are faithful and bountiful,
    disciplined, living righteously,
    then wife and husband
    say nice things to each other.

    They get all the things they need,
    so they live at ease.
    Their enemies are downhearted,
    when both are equal in ethics.

    Having practiced the teaching here,
    both equal in precepts and observances,
    they delight in the heavenly realm,
    enjoying all the pleasures they desire.”

    Read this translation of Aṅguttara Nikāya 4.55 Paṭhamasamajīvīsutta: Equality (1st) 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.

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    SN 41.10 Gilānadassanasutta: Seeing the Sick

    Now at that time the householder Citta was sick, suffering, gravely ill.

    Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!”

    When they said this, Citta said to them, “That too is impermanent! That too will pass! That too will be left behind!”

    When he said this, his friends and colleagues, relatives and kin said, “Be mindful, master! Don’t babble.”

    “What have I said that makes you say that?”

    “It’s because you said: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “But what reason do they see for saying that to you?”

    “They think: ‘This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ That’s the reason they see for saying to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “Then, master, advise us!”

    “So you should train like this:

    We will have 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.’

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

    We will have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, 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 we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

    Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.

    Read this translation of Saṁyutta Nikāya 41.10 Gilānadassanasutta: Seeing the Sick 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.

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    AN 5.141 Avajānātisutta: Scorn

    “Mendicants, these five people are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

    And how does a person give then scorn? It’s when a person gives someone robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to that person, then they scorn them. That’s how a person gives then scorns.

    And how does a person live together then scorn? It’s when a person lives with someone else for two or three years. They live together with that person, then they scorn them. That’s how a person live together then scorns.

    And how is a person gullible for gossip? It’s when they’re very quick to believe what a certain person says in praise or criticism of another. That’s how a person is gullible for gossip.

    And how is a person impulsive? It’s when a certain person is fickle in faith, devotion, fondness, and confidence. That’s how a person is impulsive.

    And how is a person dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. That’s how a person is dull and stupid.

    These are the five people found in the world.”

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    AN 8.33 Dānavatthusutta: Reasons to Give

    “Mendicants, there are these eight grounds for giving. What eight?

    1. A person might give a gift out of favoritism
    2. or hostility
    3. or stupidity
    4. or cowardice.
    5. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’
    6. Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
    7. Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
    8. Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’

    These are the eight grounds for giving.”

    Read this translation of Aṅguttara Nikāya 8.33 Dānavatthusutta: Reasons to Give 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.

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.”

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.

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    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.

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