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SN 3.2 Purisasutta: A Person

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”


Read this translation of SN 3.2 Purisasutta: A Person by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net.

Thag 3.8 Vassikattheragāthā: Vassika

I was the only one in my family
who had faith and wisdom.
It’s good for my relatives that I’m
firm in principle, and ethical.

I corrected my family out of compassion,
telling them off out of love
for my family and relatives.
They performed a service for the monks

and then they passed away,
finding happiness in the heaven of the Thirty-three.
There, my brothers and mother
enjoy all the pleasures they desire.


Read this translation of Theragāthā 3.8 Vassikattheragāthā: Vassika by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.

Iti 71 Sammādiṭṭhikasutta: Having Right View

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

“Mendicants, I’ve seen beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly. At the breaking up of the body, after death, they were reborn in a good destination, a heaven world.

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

That is what the Buddha said. On this it is said:

“When the mind has been directed right,
and words rightly spoken,
and right bodily deeds have been done,
a person here

learned, doer of good deeds,
though their life may be short,
when their body breaks up,
that wise person is reborn in heaven.”

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


Read this translation of Itivuttaka 71 Sammādiṭṭhikasutta: Having Right View 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.

Thig 6.1 Pañcasatamattā­therīgāthā: Paṭācārā, Who Had a Following of Five Hundred

“One whose path you do not know,
not whence they came nor where they went;
though they came from who knows where,
you mourn that being, crying, ‘Oh my son!’

But one whose path you do know,
whence they came or where they went;
that one you do not lament—
such is the nature of living creatures.

Unasked he came,
he left without leave.
He must have come from somewhere,
and stayed who knows how many days.
He left from here by one road,
he will go from there by another.

Departing with the form of a human,
he will go on transmigrating.
As he came, so he went:
why cry over that?”

“Oh! For you have plucked the arrow from me,
so hard to see, stuck in the heart.
You’ve swept away the grief for my son,
in which I once was mired.

Today I’ve plucked the arrow,
I’m hungerless, extinguished.
I go for refuge to that sage, the Buddha,
to his teaching, and to the Sangha.”

That is how Paṭācārā, who had a following of five hundred, declared her enlightenment.


Read Thig 6.1 Pañcasatamattātherīgāthā: Paṭācārā, Who Had a Following of Five Hundred translated 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.

Snp 1.1 Uragasutta: The Snake

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

They’ve cut off greed entirely, like a lotus plucked flower and stalk. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve cut off craving entirely, drying up that swift-flowing stream. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve swept away conceit entirely, as a fragile bridge of reeds by a great flood. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

In future lives they find no substance, as an inspector of fig trees finds no flower. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They hide no anger within, gone beyond any kind of existence. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

Their mental vibrations are cleared away, internally clipped off entirely. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, but have gone beyond all this proliferation. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, for they know that nothing in the world is what it seems. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of greed. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of lust. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of hate. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of delusion. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have no underlying tendencies at all, and are rid of unskillful roots, Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have nothing born of distress at all, that might cause them to come back to this world. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have nothing born of entanglement at all, that would shackle them to a new life. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve given up the five hindrances, untroubled, rid of doubt, free of thorns. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.


Read this translation of Snp 1.1 Uragasutta: The Snake by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

Or listen on SC-Voice.net.

Iti 29 Sukhavihārasutta: Living in Happiness

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

“Mendicants, when a mendicant has two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth. What two? Guarding the sense doors and moderation in eating. When a mendicant has these two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth.”

That is what the Buddha said. On this it is said:

“Eye, ear, nose, tongue,
body, and likewise mind:
a mendicant who makes these
sense doors well guarded—

eating in moderation,
restrained in the sense faculties—
reaps happiness
both physical and mental.

Not burning in body,
not burning in mind,
by day or by night
such a person lives in happiness.”

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


Read this translation of Itivuttaka 29 Sukhavihārasutta: Living in Happiness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

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

…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 SuttaCentral.net, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com.

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

“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.”


Read this translation of Aṅguttara Nikāya 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st) by Bhikkhu Sujato on SuttaCentral.net.

MN 85 From… Bodhirājakumārasutta: With Prince Bodhi

…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.


Read the entire translation of MN 85 Bodhirājakumārasutta: With Prince Bodhi by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on Ancient-Buddhist-Texts.net.

SN 6.15 Parinibbānasutta: Final Extinguishment

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.

Iti 84 Bahujanahitasutta: For the Welfare of the People

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.


Read this translation of Itivuttaka 84 Bahujanahitasutta: For the Welfare of the People by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

SN 22.58 Sammāsambuddhasutta: The Fully Awakened Buddha

At Sāvatthī.

“Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a mendicant freed by wisdom.

A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feelingperceptionchoicesconsciousness. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They’re called a mendicant freed by wisdom.

What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?”

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

“Well then, mendicants, listen and pay close attention, I will speak.”

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

“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path. And now the disciples live following the path; they acquire it later.

This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom.”


Read this translation of Saṁyutta Nikāya 22.58 Sammāsambuddhasutta: The Fully Awakened Buddha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

MN 92 From Selasutta: With Sela


The Brahmin Sela:
…Your eyes are clear, your face is fair,
you’re formidable, upright, majestic.
In the midst of the Saṅgha of ascetics,
you shine like the sun.

You’re a mendicant fine to see,
with skin of golden sheen.
But with such excellent appearance,
what do you want with the ascetic life?

You’re fit to be a king,
a wheel-turning monarch, chief of charioteers,
victorious in the four directions,
lord of all India.

Aristocrats, nobles, and kings
ought follow your rule.
Gotama, you should reign
as king of kings, lord of men!”

The Buddha:
“I am a king, Sela,
the supreme king of the teaching.
By the teaching I roll forth the wheel
which cannot be rolled back.…”


Read the entire translation of Majjhima Nikāya 92 Selasutta: With Sela by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

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

“…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.

And this is what my self-mortification was like. 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 by Bhikkhu Bodhi, Bhikkhu Suddhāso, or on DhammaTalks.org.

DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Such Is Ethics

…And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:

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


Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Also read on DhammaTalks.org and Ancient-Buddhist-Texts.net

AN 3.103 Pubbevasambodhasutta: Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”


Read this translation of Aṅguttara Nikāya 3.103 Pubbevasambodhasutta: Before Awakening by Bhikkhu Sujato on SuttaCentral.net.

AN 3.39 Sukhumālasutta: A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they eat fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”


Read this translation of Aṅguttara Nikāya 3.39 Sukhumālasutta: A Delicate Lifestyle by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

MN 123 From Acchariyaabbhutasutta: Incredible and Amazing—Proclamation

“…I have learned this in the presence of the Buddha: ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation:

“I am the foremost in the world!
I am the eldest in the world!
I am the first in the world!
This is my last rebirth.
Now there are no more future lives.”’

This too I remember as an incredible quality of the Buddha.

Spoken by Venerable Ānanda


Read the entire translation of Majjhima Nikāya 123 Acchariyaabbhutasutta: Incredible and Amazing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

AN 1.170 from Ekapuggalavagga: One Person

“One person, mendicants, 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. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, 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.”


Read this translation of Aṅguttara Nikāya 1.170–187 Ekapuggalavagga: 170 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org.

MN 123 From Acchariyaabbhutasutta: Incredible and Amazing—Birth

“…I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, 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!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”

Spoken by Venerable Ānanda


Read the entire translation of Majjhima Nikāya 123 Acchariyaabbhutasutta: Incredible and Amazing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

AN 5.178 From Rājāsutta: Kings

“…What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”



Read the entire translation of Aṅguttara Nikāya 5.178 Rājāsutta: Kings by Bhikkhu Sujato on SuttaCentral.net.

MN 70 From… Kīṭāgirisutta: At Kīṭāgiri

“…Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice.

And how is enlightenment achieved by gradual training, progress, and practice?

It’s when someone in whom faith has arisen approaches a teacher.
They pay homage,
lend an ear,
hear the teachings,
remember the teachings,
reflect on their meaning,
and accept them after consideration.
Then enthusiasm springs up;
they make an effort,
weigh up,
and persevere.
Persevering, they directly realize the ultimate truth,
and see it with penetrating wisdom.


Read the entire translation of Majjhima Nikāya 70 Kīṭāgirisutta: At Kīṭāgiri by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

SN 12.15 Kaccānagottasutta: Kaccānagotta

At Sāvatthī.

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

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

“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

“But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.

“The world is for the most part shackled by attraction, grasping, and insisting.

“But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

“This is how right view is defined.

“‘All exists’: this is one extreme. ‘All doesn’t exist’: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way:

“‘Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

“When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’”


Read this translation of Saṁyutta Nikāya 12.15 Kaccānagottasutta: Kaccānagotta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

AN 3.95 Parisāsutta: Assemblies

“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

And what is a divided assembly? An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

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 the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

These are the three assemblies.”


Read this translation of Aṅguttara Nikāya 3.95 Parisāsutta: Assemblies by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.