Bhikkhu Sujato – Page 2 – Daily Sutta Reading

SN 2.23 Serīsutta: With Serī

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

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

The Buddha:

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

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

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

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

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

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

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

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

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

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

Read this translation of Saṁyutta Nikāya 2.23 Serīsutta: With Serī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.300: Recollection of Generosity

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

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

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AN 2.143: Two acts of generosity

“There are these two acts of generosity. What two? Generosity with things of the flesh and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”

Read this translation of Aṅguttara Nikāya 2.143: 143143 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

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SN 20.4 Okkhāsutta: Rice Pots

At Sāvatthī.

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

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

Read this translation of Saṁyutta Nikāya 20.4 Okkhāsutta: Rice Pots by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.79 Gandhajātasutta: Fragrances

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

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

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 3.79 Gandhajātasutta: Fragrances by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 11.12 Sakkanāmasutta: Sakka’s Names

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

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

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

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

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

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

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

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

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

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

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

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

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

Read this translation of Saṁyutta Nikāya 11.12 Sakkanāmasutta: Sakka’s Names by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.55 Paṭhamasamajīvīsutta: Equality (1st)

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

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

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

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 4.55 Paṭhamasamajīvīsutta: Equality (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 41.10 Gilānadassanasutta: Seeing the Sick

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

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

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

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

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

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

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

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

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

“Then, master, advise us!”

“So you should train like this:

We will have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

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

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

And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

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

Read this translation of Saṁyutta Nikāya 41.10 Gilānadassanasutta: Seeing the Sick by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.141 Avajānātisutta: Scorn

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

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

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

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

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

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

These are the five people found in the world.”

Read this translation of Aṅguttara Nikāya 5.141 Avajānātisutta: Scorn by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.33 Dānavatthusutta: Reasons to Give

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

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

These are the eight grounds for giving.”

Read this translation of Aṅguttara Nikāya 8.33 Dānavatthusutta: Reasons to Give by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thig 3.3 Aparāuttamātherīgāthā: Another Uttamā

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

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

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

Read this translation of Therīgāthā 3.3 Aparāuttamātherīgāthā: Another Uttamā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 10.1 Kāḷudāyittheragāthā: Kāḷudāyī

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

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

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

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

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

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

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

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

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

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

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

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

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SN 37.32 Ṭhānasutta: Things

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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MN 6 From… Ākaṅkheyyasutta: One Might Wish

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

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

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

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

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

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

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

…

Read the entire translation of Majjhima Nikāya 6 Ākaṅkheyyasutta: One Might Wish by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

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

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

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

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

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

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

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

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

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

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SN 47.48 Mittasutta: Friends

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

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

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

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

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

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SN 10.7 Punabbasusutta: With Punabbasu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AN 3.119 Kammantasutta: Action

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

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

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

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

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

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

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

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

These are the three accomplishments.”

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MN 144 From… Channovādasutta: Advice to Channa

[CW: suicide of arahant]

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

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

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

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

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

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SN 1.54 Vatthusutta: Grounds

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

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

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

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AN 3.48 Pabbatarājasutta: The King of Mountains

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

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

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

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

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

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

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Dhp 210–213 From… Piyavagga: The Beloved

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

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

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

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

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Iti 74 Puttasutta: A Child

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

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

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

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

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

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

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

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

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

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Kp 5 Maṅgalasutta: Blessings

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

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AN 9.29 Āghātavatthusutta: Grounds for Resentment

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

Thinking: ‘They did wrong to me,’ you harbor resentment.
Thinking: ‘They are doing wrong to me’ …
‘They will do wrong to me’ …
‘They did wrong to someone I love’ …
‘They are doing wrong to someone I love’ …
‘They will do wrong to someone I love’ …
‘They helped someone I dislike’ …
‘They are helping someone I dislike’ …
Thinking: ‘They will help someone I dislike,’ you harbor resentment.

These are the nine grounds for resentment.”

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AN 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1st)

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

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

And they told him what had happened.

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

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

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

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AN 7.47 Dutiyaaggisutta: Fires (2nd)

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

Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

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

“I’ve also heard this, brahmin.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 7.47 Dutiyaaggisutta: Fires (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.39 Puttasutta: A Child

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

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 5.39 Puttasutta: A Child by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 7.14 Puggalasutta: Persons

“Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of teachings, and the follower by faith. These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

Read this translation of Aṅguttara Nikāya 7.14 Puggalasutta: Persons by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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