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Thag 4.8 Rāhulattheragāthā: Rāhula

Fishing net.

I am known as “Fortunate Rāhula”,
because I’m accomplished in both ways:
I am the son of the Buddha,
and I am seer of truths.

Since my defilements have ended,
since there are no more future lives—
I’m perfected, worthy of offerings,
master of the three knowledges, seer of the deathless.

Blinded by sensual pleasures, trapped in a net,
they are smothered over by craving;
bound by the Kinsman of the Negligent,
like a fish caught in a funnel-net trap.

Having thrown off those sensual pleasures,
having cut Māra’s bond,
and having plucked out craving, root and all:
I’m cooled, extinguished.


To learn about the triple knowledges, read Itv 99 Tevijja Sutta: The Triple Knowledge.

“Kinsman of the Negligent” is another name for Māra.

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Thag 5.9 Vijitasenattheragāthā: Vijitasena

Young elephant.

I’ll cage you, mind,
like an elephant in a stockade.
Born of the flesh, that net of the senses,
I won’t urge you to do bad.

Caged, you won’t go anywhere,
like an elephant who can’t find an open gate.
Demon-mind, you won’t wander again and again,
bullying, in love with wickedness.

Just as a strong trainer with a hook
takes a wild, newly captured elephant
and wins it over against its will,
so I’ll win you over.

Just as a fine charioteer, skilled in the taming
of fine horses, tames a thoroughbred,
so I’ll tame you,
firmly established in the five powers.

I’ll bind you with mindfulness;
devout, I shall tame you;
kept in check by harnessed energy,
mind, you won’t go far from here.


To learn about the five powers, see AN 5.14: Vitthatasutta.

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Thag 6.12 Brahmadattattheragāthā: Brahmadatta

Crow in flight.

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 corn.


For the simile of the saw, read MN 21. For the simile of the child’s flesh, read SN 12:63.

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Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata

Alpine meadow.

Since I’ve gone forth
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.

“May these beings be killed!
May they be slaughtered! May they suffer!”—
I’m not aware of having any such intentions
in all this long while.

I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.

I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.

Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.

Having entered a meditation state without thought,
a disciple of the Buddha
is at that moment blessed
with noble silence.

As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.

To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.

As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.

I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.

I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.

I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.

I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.

Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.


Divine meditation: Brahmavihāra (loving-kindness, compassion, sympathetic joy, equanimity)

Read this translation of Theragāthā 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thig 3.2 Uttamātherīgāthā: Uttamā

Forest and field.


Four or five times
I left my dwelling.
I had failed to find peace of heart,
or any control over my mind.

I approached a nun
in whom I had faith.
She taught me the Dhamma:
the aggregates, sense fields, and elements.

When I had heard her teaching,
in accordance with her instructions,
I sat cross-legged for seven days without moving,
given over to rapture and bliss.
On the eighth day I stretched out my feet,
having shattered the mass of darkness.


Read this translation of Therīgāthā 3.2 Uttamātherīgāthā: Uttamā 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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Thag 6.3 Mahānāgattheragāthā: Mahānāga

Koi fish in a pond with water lilies.

Whoever has no respect
for their spiritual companions
falls away from the true teaching,
like a fish in a little puddle.

Whoever has no respect
for their spiritual companions
doesn’t thrive in the true teaching,
like a rotten seed in a field.

Whoever has no respect
for their spiritual companions
is far from quenching,
in the teaching of the Dhamma king.

Whoever does have respect
for their spiritual companions
doesn’t fall away from the true teaching,
like a fish in plenty of water.

Whoever does have respect
for their spiritual companions
thrives in the true teaching,
like a fine seed in a field.

Whoever does have respect
for their spiritual companions
is close to quenching
in the teaching of the Dhamma king.


Read this translation of Theragāthā 6.3 Mahānāgattheragāthā: Mahānāga 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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AN 6.87 Voropitasutta: A Murderer

Close up of a lotus flower

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six?

They murder their mother
or father
or a perfected one.
They maliciously shed the blood of a Realized One.
They cause a schism in the Saṅgha.
They’re witless, dull, and stupid.

Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six?

They don’t murder their mother
or father
or a perfected one.
They don’t maliciously shed the blood of a Realized One.
They don’t cause a schism in the Saṅgha.
They’re wise, bright, and clever.

Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”


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AN 4.147 Dutiyakālasutta: Times (2nd)

Waterfall in the mountains.

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four?

A time for listening to the teaching,
a time for discussing the teaching,
a time for serenity,
and a time for discernment.

It’s like when 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, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”


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AN 5.96 Sutadharasutta: Remembering What You’ve Learned

Buddhist monastic reading scriptures.

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

It’s when a mendicant has few requirements and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

They review the extent of their mind’s freedom.

A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”


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AN 5.26 Vimuttāyatanasutta: Opportunities for Freedom

Wall with dozens of alcoves with Buddha statues.

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.



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AN 10.83 Puṇṇiyasutta: With Puṇṇiya

Statue of the Buddha surrounded by the first five monks.

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

“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

But when a mendicant

  1. has faith,
  2. approaches,
  3. pays homage,
  4. asks questions,
  5. lends an ear,
  6. remembers the teachings,
  7. reflects on the meaning,
  8. practices accordingly,
  9. has a good voice, and
  10. encourages their spiritual companions,

the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.”



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AN 2.42–51 Parisavagga: 47—An assembly educated in fancy talk

Golden statue of Buddhist monastic.

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”


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MN 33 From… Mahāgopālakasutta: The Longer Discourse on the Cowherd—Knowing the ford

Cows crossing river.

…And how does a mendicant not know the ford? It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant doesn’t know the ford.

And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no inspiration in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction.…



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SN 42.7 Khettūpamasutta: The Simile of the Field

Field with small plants.

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, doesn’t the Buddha live full of compassion for all living beings?”

“Yes, chief.”

“Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”

“Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”

Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the ascetics, brahmins, and wanderers who follow other paths are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.

Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”

Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”

“To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the ascetics, brahmins, and wanderers who follow other paths are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”

When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


Read this translation of Saṁyutta Nikāya 42.7 Khettūpamasutta: The Simile of the Field 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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Thag 17.3 From Ānandattheragāthā: Ānanda

Hands around an oil lamp.

“82,000 from the Buddha,
and 2,000 more from the monks:
84,000 teachings I’ve learned,
and these are what I promulgate.”

“A person of little learning
ages like an ox—
their flesh grows,
but not their wisdom.

A learned person who, on account of their learning,
looks down on someone of little learning,
seems to me like
a blind man holding a lamp.

You should stay close to a learned person—
don’t lose what you’ve learned.
It is the root of the spiritual life,
which is why you should memorize the teaching.

Knowing the sequence and meaning of the teaching,
expert in the interpretation of terms,
they make sure it is well memorized,
and then examine the meaning.

Accepting the teachings, they become enthusiastic;
making an effort, they weigh up the teaching.
When it’s time, they strive
serene inside themselves.

If you want to understand the teaching,
you should befriend the sort of person
who is learned and has memorized the teachings,
a wise disciple of the Buddha.

One who is learned and has memorized the teaching,
a keeper of the great hermit’s treasury,
is a visionary for the whole world,
learned and honorable.

Delighting in the teaching, enjoying the teaching,
contemplating the teaching,
a mendicant who recollects the teaching
doesn’t decline in the true teaching.”


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AN 5.153 Tatiyasammattaniyāmasutta: Inevitability Regarding the Right Path (3rd)

Back of statue of bald person.

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five?

They listen to the teaching bent only on putting it down.
They listen to the teaching with a hostile, fault-finding mind.
They’re antagonistic to the teacher, planning to attack them.
They’re witless, dull, and stupid.
And they think they know what they don’t know.

Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five?

They don’t listen to the teaching bent only on putting it down.
They don’t listen to the teaching with a hostile, fault-finding mind.
They’re not antagonistic to the teacher, and not planning to attack them.
They’re wise, bright, and clever.
And they don’t think they know what they don’t know.

Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”



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AN 4.133 Ugghaṭitaññūsutta: One Who Understands Immediately

Small island with monastery.

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

One who understands immediately,
one who understands after detailed explanation,
one who needs education,
and one who merely learns by rote.

These are the four people found in the world.”


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AN 1.338–345 Catutthavagga: Few and Many

Forest waterfall.

338

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

339

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

340

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

341

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

342

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

343

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

344

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

345

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.


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Snp 2.8 Dhamma (nāvā) sutta: The Boat

Fast mountain stream.

Honor the person from whom you would learn the teaching,
as the gods honor Indra.
Then they will have confidence in you,
and being learned, they reveal the teaching.

Heeding well, a wise pupil
practicing in line with that teaching
grows intelligent, discerning, and subtle
through diligently sticking close to such a person.

But associating with a petty fool
who falls short of the goal, jealous,
then unable to discern the teaching in this life,
one proceeds to death still plagued by doubts.

It’s like a man who has plunged into a river,
a rushing torrent in spate.
As they are swept away downstream,
how could they help others across?

Just so, one unable to discern the teaching,
who hasn’t studied the meaning under the learned,
not knowing it oneself, still plagued by doubts,
how could they help others to contemplate?

But one who has embarked on a strong boat
equipped with rudder and oar,
would bring many others across there
with skill, care, and intelligence.

So too one who understands—a knowledge master,
evolved, learned, and unflappable—
can help others to contemplate,
so long as they are prepared to listen carefully.

That’s why you should spend time with a good person,
intelligent and learned.
Having understood the meaning, putting it into practice,
one who has realized the teaching may find happiness.


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AN 3.67 From Kathāvatthusutta: Topics of Discussion

Statue of person talking to someone.

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that wise one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”


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AN 5.202 Dhammassavanasutta: Listening to the Teaching

Young monastic reading a book.

“Mendicants, there are these five benefits of listening to the teaching. What five?

You learn new things,
clarify what you’ve learned,
get over uncertainty,
correct your views,
and inspire confidence in your mind.

These are the five benefits of listening to the teaching.”


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AN 3.22 Gilānasutta: Patients

Materials for making herbal medicine.

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found in the world. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world.”


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AN 9.19 Devatāsutta: A Deity

Row of old stone statues of people.

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’

Then several other deities came to me and said: ‘… we didn’t sit nearby to listen to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t lend an ear to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t memorize the teachings. …’

Then several other deities came to me and said: ‘… we didn’t examine the meaning of teachings we’d memorized. …’

Then several other deities came to me and said: ‘… having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’

Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”


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Thag 5.10 Yasadattattheragāthā: Yasadatta

Field with withered flowers.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They’re as far from the true teaching
as the earth is from the sky.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They fall away from the true teaching,
like the moon in the waning fortnight.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They wither away in the true teaching,
like a fish in a little puddle.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They don’t thrive in the true teaching,
like a rotten seed in a field.

But one with contented mind
who listens to the victor’s instruction—
having wiped out all defilements;
having witnessed the unshakable;
having arrived at ultimate peace—
they are quenched without defilements.



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AN 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower

Statue of man with hand to ear

“These seven things lead to the decline of a lay follower. What seven?

1. They miss out on seeing the mendicants.
2. They neglect listening to the true teaching.
3. They don’t train in higher ethical conduct.
4. They’re very suspicious about mendicants, whether senior, junior, or middle.
5. They listen to the teaching with a hostile, fault-finding mind.
6. They seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve them first.

These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven?

1. They don’t miss out on seeing the mendicants.
2. They don’t neglect listening to the true teaching.
3. They train in higher ethical conduct.
4. They’re very confident about mendicants, whether senior, junior, or middle.
5. They don’t listen to the teaching with a hostile, fault-finding mind.
6. They don’t seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve the Buddhist community first.

These seven things don’t lead to the decline of a lay follower.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A lay follower misses out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They don’t train in higher ethical conduct,

and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.

They seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves them first.

These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.

A lay follower doesn’t miss out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They train in higher ethical conduct,

and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.

They don’t seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves the Buddhist community first.

These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”



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MN 85 From… Bodhirājakumārasutta: With Prince Bodhi

Closeup of a new Bodhi tree leaf.

…After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … second absorption … third absorption … fourth absorption. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.


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DN 16 From Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Subhadda’s Question

Stone carving of the scene of the Buddha's passing away.

…Now at that time a wanderer named Subhadda was residing near Kusinārā. He heard that on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He thought: “I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”

Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him, “Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Master Ānanda, please let me see the ascetic Gotama.”

When he had spoken, Ānanda said, “Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”

For a second time, and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.

The Buddha heard that discussion between Ānanda and Subhadda. He said to Ānanda, “Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. For whatever he asks me, he will only be looking for understanding, not trouble. And he will quickly understand any answer I give to his question.”

So Ānanda said to the wanderer Subhadda, “Go, Reverend Subhadda, the Buddha is taking the time for you.”

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

“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”

“Enough, Subhadda, let that be. I shall teach you the Dhamma. Listen and pay close attention, I will speak.”

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

“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. In whatever teaching and training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic. In this teaching and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.

Were these mendicants to practice well, the world would not be empty of perfected ones.

I was twenty-nine years of age, Subaddha,
when I went forth to discover what is skillful.
It’s been over fifty years
since I went forth.
I am the one who points out the proper teaching:
Outside of here there is no true ascetic.

Were these mendicants to practice well, the world would not be empty of perfected ones.”

When he had spoken, Subhadda said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”

“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

Then the Buddha said to Ānanda, “Well then, Ānanda, give Subhadda the going forth.”

“Yes, sir,” Ānanda replied.

Then Subhadda said to Ānanda, “You’re so fortunate, Reverand Ānanda, so very fortunate, to be anointed here in the Teacher’s presence as his pupil!” And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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



Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st)

Explosion.

“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

When the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the second incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One understands the supreme perfect awakening. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”


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Iti 84 Bahujanahitasutta: For the Welfare of the People

Row of stone Buddha statues wrapped in robes.

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

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

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

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

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

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

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

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

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


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

Forest on a moonlit night.

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

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

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

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

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

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

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

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

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

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

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


Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 6.15 Parinibbānasutta: Final Extinguishment

Giant stone carving of reclining Buddha.

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

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

These were the Realized One’s last words.

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

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

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

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

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

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

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

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

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

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

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


Read this translation of Saṁyutta Nikāya 6.15 Parinibbānasutta: Final Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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