SN 2.8 Tāyanasutta: With Tāyana

At Sāvatthī.

Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Strive and cut the stream!
Dispel sensual pleasures, brahmin.
A sage who doesn’t give up sensual pleasures
is not reborn in a unified state.

If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.”

That’s what the god Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

“Mendicants, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha repeated the verses in full, adding:

“That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life.”

Read this translation of Saṁyutta Nikāya 2.8 Tāyanasutta: With Tāyana by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 6.13 Andhakavindasutta: At Andhakavinda

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then, late at night, the beautiful Brahmā Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“One should frequent secluded lodgings,
and practice to be released from fetters.
If you don’t find enjoyment there,
live in the Saṅgha, guarded and mindful.

Walking for alms from family to family,
with senses guarded, alert and mindful.
One should frequent secluded lodgings,
free of fear, freed in the fearless.

Where dreadful serpents slither,
where the lightning flashes and the sky thunders
in the dark of the night;
there meditates a mendicant, free of goosebumps.

For this has in fact been seen by me,
it isn’t just what the testament says.
Within a single spiritual dispensation
a thousand are conquerors of Death.

And of trainees there are more than five hundred,
and ten times ten tens;
all are stream-enterers,
freed from rebirth in the animal realm.

And as for other people
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”

Read this translation of Saṁyutta Nikāya 6.13 Andhakavindasutta: At Andhakavinda 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.

AN 8.22 From… Dutiyauggasutta: With Ugga of the Village of Hatthi

[Note: these are just two of the eight amazing qualities that the Buddha declared of the householder Ugga.]

…It’s not unusual for deities to come to me when the Saṅgha has been invited and announce: ‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a personal witness. That one is attained to view. That one is freed by faith. That one is a follower of the teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’ But while I’m serving the Saṅgha I don’t recall thinking: ‘Let me give this one just a little, and that one a lot.’ Rather, I give impartially. This is the sixth incredible and amazing quality found in me.

It’s not unusual for deities to come to me and announce: ‘Householder, the Buddha’s teaching is well explained!’ When they say this I say to them: ‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ But I don’t recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me.…

Read the entire translation of Aṅguttara Nikāya 8.22 Dutiyauggasutta: With Ugga of the Village of Hatthi 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.

SN 2.22 Khemasutta: With Khema

Standing to one side, the god Khema recited these verses in the Buddha’s presence:

“Witless fools behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.”

The Buddha:

“As a precaution, you should do
what you know is for your own welfare.
A thinker, a wise one would not proceed
thinking like the cart driver.

Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret when their axle breaks.

So too, an idiot departs the good
to follow what’s against the good.
Fallen in the jaws of death,
they fret like their axle’s broken.”

Another good sutta about results of bad actions is AN 6.45 Iṇa Sutta: Debt.

Read this translation of Saṁyutta Nikāya 2.22 Khemasutta: With Khema 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.

AN 3.37 Catumahārājasutta: The Four Great Kings (1st)

[Note: The Gods of the Four Great Kings live in the lowest deva realm. The eighth and fourteenth of the fortnight and the fifteenth day sabbath are all uposatha days when the Buddha encouraged his lay disciples to follow the eight precepts. For more on the eight precepts, see AN 8.43 Visākhūposatha.]

“On the eighth day of the fortnight, mendicants, the ministers and counselors of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing and keeping vigil on the sabbath, and making merit.’

And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

If only a few humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Only a few humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are disappointed, thinking, ‘The heavenly hosts will dwindle, while the demon hosts will swell!’

But if many humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Many humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are pleased, thinking, ‘The heavenly hosts will swell, while the demon hosts will dwindle!’

Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:

‘Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected—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—it is appropriate to say:

‘Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

Why is that? Because that mendicant is free of greed, hate, and delusion.”

Read this translation of Aṅguttara Nikāya 3.37 Catumahārājasutta: The Four Great Kings (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.33 Sīhasutta: The Lion

“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.

In the same way, 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 the Dhamma: ‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’

Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within identity.’

That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.

The Buddha, the teacher without a peer
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

identity, its cessation,
the origin of identity,
and the noble eightfold path
that leads to the stilling of suffering.

And then the long-lived gods,
so beautiful and famous,
are afraid and full of terror,
like the other beasts when they hear a lion.

‘We haven’t transcended identity!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and poised.”

Read this translation of Aṅguttara Nikāya 4.33 Sīhasutta: The Lion Sīhasutta 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.

Dhp 174–176 From… Lokavagga: The World

Blind is the world,
few are those who clearly see.
Only a handful go to heaven,
like a bird freed from a net.

The miserly don’t ascend to heaven,
it takes a fool to not praise giving.
The wise celebrate giving,
and so find happiness in the hereafter.

The fruit of stream-entry is better
than being the one king of the earth,
than going to heaven,
than lordship over all the world.

Read the entire translation of Dhammapada 167–178 Lokavagga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

SN 1.51 Jarāsutta: Old Age

At Sāvatthī.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, that deity recited this verse in the Buddha’s presence:

“What’s still good in old age?
What’s good when grounded?
What is people’s treasure?
What’s hard for thieves to take?”

The Buddha:

“Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people’s treasure.
Merit’s hard for thieves to take.”

Read this translation of Saṁyutta Nikāya 1.51 Jarāsutta: Old Age Jarāsutta 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.

SN 1.24 Manonivāraṇasutta: Shielding the Mind

[NOTE: This sutta shows a common situation where a god has learned a bit of Dhamma, but their understanding is incomplete or incorrect in some way. Out of compassion, the Buddha corrects their understanding.]

At Sāvatthī.

“Whatever you’ve shielded the mind from
can’t cause you suffering.
So you should shield the mind from everything,
then you’re freed from all suffering.”

The Buddha:

“You needn’t shield the mind from everything.
When the mind is under control,
you need only shield the mind
from where the bad things come.”

Read this translation of Saṁyutta Nikāya 1.24 Manonivāraṇasutta: Shielding the Mind 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.

AN 3.127 Hatthakasutta: With Hatthaka

With Hatthaka

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

Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking, “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

Then the Buddha said to Hatthaka, “Hatthaka, manifest in a solid life-form.”

“Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side.

The Buddha said to him, “Hatthaka, I wonder whether you still rehearse now the teachings that you rehearsed when you were a human being?”

“I still rehearse now the teachings that I rehearsed as a human being. And I also rehearse teachings that I didn’t rehearse as a human being.

Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples, so I live crowded by the gods. The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’

Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.

I could never get enough
of seeing the Buddha,
serving the Saṅgha,
or hearing the teaching.

Training in the higher ethics,
loving to hear the true teaching,
Hatthaka has gone to the Aviha realm
without getting enough of these three things.”

Read this translation of Aṅguttara Nikāya 3.127 Hatthakasutta: With Hatthaka by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 2.7 Pañcālacaṇḍasutta: With Pañcālacaṇḍa

At Sāvatthī.

Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence:

“The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary bull.”

“Even amid confinement they discover,”
said the Buddha to Pañcālacaṇḍa,
“the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi.”

Read this translation of Saṁyutta Nikāya 2.7 Pañcālacaṇḍasutta: With Pañcālacaṇḍa 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.

SN 2.6 Kāmadasutta: With Kāmada

At Sāvatthī.

Standing to one side, the god Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”

“They do it even though it’s hard,”
said the Buddha to Kāmada,
“the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness.”

“Such contentment, Blessed One, is hard to find.”

“They find it even though it’s hard,”
said the Buddha to Kāmada,
“those who love peace of mind;
whose minds love to meditate
day and night.”

“But it’s hard, Blessed One, to immerse this mind in samādhi.”

“They become immersed in samādhi
even though it’s hard,”
said the Buddha to Kāmada,
“those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way.”

“But this path, Blessed One, is rough and hard to travel.”

“Though it’s rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough.”

Read this translation of Saṁyutta Nikāya 2.6 Kāmadasutta: With Kāmada by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 9.13 Pākatindriyasutta: Undisciplined Faculties

At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

The deity haunting that forest had compassion for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:

“The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

Having raised my joined palms to the Saṅgha,
I speak here only about certain people.
They’re rejects, with no protector,
just like those who have passed away.

I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

Impelled by that deity, those mendicants were struck with a sense of urgency.

Read this translation of Saṁyutta Nikāya 9.13 Pākatindriyasutta: Undisciplined Faculties by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 42.13 From… Pāṭaliyasutta: With Pāṭaliya

…There are some ascetics and brahmins who have this doctrine and view: ‘…Everyone who lies experiences pain and sadness in the present life.’

…But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man amused the king with lies. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’

What do you think, chief? Have you seen or heard of such a thing?”

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

“Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in the present life: are they right or wrong?”

“They’re wrong, sir.”

“But those who speak hollow, false nonsense: are they moral or immoral?”

“Immoral, sir.”

“And are those who are immoral, of bad character practicing wrongly or rightly?”

“They’re practicing wrongly, sir.”

“And do those who are practicing wrongly have wrong view or right view?”

“They have wrong view, sir.”

“But is it appropriate to have confidence in those of wrong view?”

“No, sir.”…

Read the entire translation of Saṁyutta Nikāya 42.13 Pāṭaliyasutta: With Pāṭaliya Pāṭaliyasutta 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.

SN 1.78 Kāmasutta: Desire

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side. Standing to one side, that deity recited this verse in the Buddha’s presence:

“What should one who desires the good not give away?
What should a mortal not reject?
What should be let out when it’s good,
but not when it’s bad?”

The Buddha:

“A man shouldn’t give away himself.
He shouldn’t reject himself.
Speech should be let out when it’s good,
but not when it’s bad.”

Read this translation of Saṁyutta Nikāya 1.78 Kāmasutta: Desire by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.132 Paṭibhānasutta: Eloquence

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

One who speaks on topic, but not fluently.
One who speaks fluently, but not on topic.
One who speaks on topic and fluently.
One who speaks neither on topic nor fluently.

These are the four people found in the world.”

Read this translation of Aṅguttara Nikāya 4.132 Paṭibhānasutta: Eloquence by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Thag 21.1 From… Vaṅgīsattheragāthā: Vaṅgīsa

“Speak only such words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

Truth itself is the undying word:
this is an eternal truth.
Good people say that the teaching and its meaning
are grounded in the truth.

The words spoken by the Buddha
for realizing the sanctuary, extinguishment,
for making an end of suffering:
this really is the best kind of speech.”

Read the entire translation of Theragāthā 21.1 Vaṅgīsattheragāthā: Vaṅgīsa 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.

AN 10.44 Kusinārasutta: At Kusināra

At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves?

A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: ‘Come on, venerable, train in the code of conduct first.’ These are the five things they should check in themselves.

What five things should they establish in themselves?

‘I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully.
I will speak lovingly, not from secret hate.’

These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

Read this translation of Aṅguttara Nikāya 10.44 Kusinārasutta: At Kusināra by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.82 Musāvādasutta: Lying

“Mendicants, someone with four qualities is cast down to hell. What four? They use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is raised up to heaven.”

Read this translation of Aṅguttara Nikāya 4.82 Musāvādasutta: Lying by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Dhp 223–224 From… Kodhavagga: Anger

Defeat anger with kindness,
villainy with virtue,
stinginess with giving,
and lies with truth.

Speak the truth, do not be angry,
and give when asked, if only a little.
By these three means,
you may enter the presence of the gods.

Read the entire translation of Dhammapada 221–234 Kodhavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 17.37 Mātusutta: Mother

At Sāvatthī.

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary. When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their mother.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 17.37 Mātusutta: Mother by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 3.7 Aḍḍakaraṇasutta: Judgment

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, when I’m sitting in judgment I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. Then it occurred to me: ‘Enough with passing judgment today. Now my dear son will be known by the judgments he makes.’”

“That’s so true, great king! That’s so true! Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. That is for their lasting harm and suffering.”

That is what the Buddha said. …

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like fish entering a net set out.
It’ll be bitter later on;
for the result will be bad for them.”

Read this translation of Saṁyutta Nikāya 3.7 Aḍḍakaraṇasutta: Judgment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.83 Avaṇṇārahasutta: Where Criticism Takes You

“Mendicants, someone with four qualities is cast down to hell. What four?

Without examining or scrutinizing, they praise those deserving of criticism,
and they criticize those deserving of praise.
They arouse faith in things that are dubious,
and they don’t arouse faith in things that are inspiring.

Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four?

After examining and scrutinizing, they criticize those deserving of criticism,
and they praise those deserving of praise.
They don’t arouse faith in things that are dubious,
and they do arouse faith in things that are inspiring.

Someone with these four qualities is raised up to heaven.”

Read this translation of Aṅguttara Nikāya 4.83 Avaṇṇārahasutta: Where Criticism Takes You by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Ud 2.2 Rājasutta: Kings

So I have heard. 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 and this discussion came up among them: “Which of these two kings has greater wealth, riches, treasury, dominion, vehicles, forces, might, and power: King Seniya Bimbisāra of Māgadha or King Pasenadi of Kosala?” At that point the conversation among those mendicants was left unfinished.

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

So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,

“Mendicants, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Neither the pleasures of the senses,
nor even divine happiness,
is worth even a sixteenth part
of the happiness of craving’s end.”

Read this translation of Udāna 2.2 Rājasutta: Kings by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

MN 139 From… Araṇavibhaṅgasutta: The Analysis of Non-Conflict—Don’t talk behind people’s backs

‘…Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, but why did I say it?

When you know that what you say behind someone’s back is untrue, false, and harmful, then if at all possible you should not speak.
When you know that what you say behind someone’s back is true and correct, but harmful, then you should train yourself not to speak.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
When you know that your sharp words in someone’s presence are untrue, false, and harmful, then if at all possible you should not speak.
When you know that your sharp words in someone’s presence are true and correct, but harmful, then you should train yourself not to speak.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, and this is why I said it.

‘Don’t speak hurriedly.’ That’s what I said, but why did I say it? When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it.…

Read the entire translation of Majjhima Nikāya 139 Araṇavibhaṅgasutta: The Analysis of Non-Conflict by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 56.10 Tiracchānakathāsutta: Unworthy Talk

“Mendicants, don’t engage in all kinds of unworthy 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 talk at the well;
talk about the departed; motley talk;
tales of land and sea; and
talk about being reborn in this or that state of existence.

Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

When you discuss, you should discuss: ‘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’. …

Why is that? Because those discussions are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

That’s why you should practice meditation to understand: ‘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’.”

Read this translation of Saṁyutta Nikāya 56.10 Tiracchānakathāsutta: Unworthy Talk by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.211 Akkosakasutta: An Abuser

“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks. What five?

They’re expelled, cut off, shut out;
or they commit a corrupt offense;
or they contract a severe illness.
They feel lost when they die.
And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.”

Read this translation of Aṅguttara Nikāya 5.211 Akkosakasutta: An Abuser by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Snp 3.3 Subhāsitasutta: Well-Spoken Words

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Good people say well-spoken words are foremost;
second, speak on the teaching, not against it;
third, speak pleasantly, not unpleasantly;
and fourth, speak truthfully, not falsely.”

Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

“Speak only such words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

Truth itself is the undying word:
this is an eternal truth.
Good people say that the teaching and its meaning
are grounded in the truth.

The words spoken by the Buddha
for realizing the sanctuary, extinguishment,
for the attainment of vision,
this really is the best kind of speech.”

Read this translation of Snp 3.3 Subhāsitasutta: Well-Spoken Words Subhāsitasutta 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.

Dhp 133–134 From… Daṇḍavagga: The Rod

Don’t speak harshly,
they may speak harshly back.
For aggressive speech is painful,
and the rod may spring back on you.

If you still yourself
like a broken gong,
you’re quenched
and conflict-free.

Read the entire translation of Dhammapada 129–145 Daṇḍavagga: Chabbaggiyabhikkhuvatthu by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 6.9 Turūbrahmasutta: With the Brahmā Tudu

[NOTE: To understand what is going on in this sutta, it is necessary to catch Kokālika’s misunderstanding of a non-returner. A non-returner is someone who is not reborn again in the human world. However gods who are non-returner can, if they like, make visits to the human world as is the case here.]

At Sāvatthī.

Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

“Who are you, reverend?”

“I am Tudu the independent brahmā.”

“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!”

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

You can learn more about the fate of Kokālika in Snp 3.10: Kokālikasutta. Warning: it’s not good.

Read this translation of Saṁyutta Nikāya 6.9 Turūbrahmasutta: With the Brahmā Tudu Turūbrahmasutta 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.

DN 2 From… Sāmaññaphalasutta: The Fruits of the Ascetic Life

And how, great king, is a mendicant accomplished in ethics?…

…They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. This pertains to their ethics.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. This pertains to their ethics.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This pertains to their ethics.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. This pertains to their ethics.…

Read the entire translation of Dīgha Nikāya 2 Sāmaññaphalasutta: The Fruits of the Ascetic Life by Bhikkhu Sujato on SuttaCentral.net.

With Hatthaka

Sign up for free daily suttas by email