Bhikkhu Sujato 
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“Mendicants, when you hide your misdeeds, you can expect one of two destinies: hell or the animal realm.
When you don’t hide your misdeeds, you can expect one of two destinies: as a god or a human.”
Read this translation of Aṅguttara Nikāya 2.26: 2626 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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[This is one of just a few suttas that goes into great detail about the suffering experienced in hell. Kokālika was a close associate of Devadatta.]
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”
When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”
For a second time … For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishs. They’ve fallen under the sway of corrupt wishes.” For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That’s what Brahmā Sahampati 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.
When he said this, one of the mendicants said to the Buddha, “Sir, how long is the life span in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“A person is born
with an axe in their 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.A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.One addicted to the way of greed,
abuses others with their speech,
faithless, miserly, uncharitable,
stingy, addicted to backbiting.Foul-mouthed, divisive, ignoble,
a life-destroyer, wicked, wrongdoer,
worst of men, cursed, base-born—
quiet now, for you are bound for hell.You stir up dust, causing harm,
when you, evildoer, malign the good.
Having done many bad deeds,
you’ll go to the pit for a long time.For no-one’s deeds are ever lost,
they return to their owner.
In the next life that stupid evildoer
sees suffering in themselves.They approach the place of impalement,
with its iron spikes, sharp blades, and iron stakes.
Then there is the food, which appropriately,
is like a red-hot iron ball.For the speakers speak not sweetly,
they don’t hurry there, or find shelter.
They lie upon a spread of coals,
they enter a blazing mass of fire.Wrapping them in a net,
they strike them there with iron hammers.
They come to blinding darkness,
which spreads about them like a fog.Next they enter a copper pot,
a blazing mass of fire.
There they roast for a long time,
writhing in the masses of fire.Then the evildoer roasts there
in a mixture of pus and blood.
No matter where they settle,
everything they touch there hurts them.The evildoer roasts in
worm-infested water.
There’s not even a shore to go to,
for all around are the same kind of pots.They enter the Wood of Sword-Leaves,
so sharp they cut their body to pieces.
Having grabbed the tongue with a hook,
they stab it, slashing back and forth.Then they approach the impassable Vetaraṇi River,
with its sharp blades, its razor blades.
Idiots fall into it,
the wicked who have done wicked deeds.There dogs all brown and spotted,
and raven flocks, and greedy jackals
devour them as they wail,
while hawks and crows attack them.Hard, alas, is the life here
that evildoers endure.
That’s why for the rest of this life
a person ought do their duty without fail.Experts have counted the loads of sesame
as compared to the Pink Lotus Hell.
They amount to 50,000,000 times 10,000,
plus another 12,000,000,000.As painful as life is said to be in hell,
that’s how long one must dwell there.
That’s why, for those who are pure, well-behaved,full of good qualities,
one should always guard one’s speech and mind.”
Read this translation of Snp 3.10 Kokālikasutta: With Kokālika 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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“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is cast down to hell.
Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is raised up to heaven.”
Read this translation of Aṅguttara Nikāya 4.213 Akataññutāsutta: Ungrateful by Bhikkhu Sujato on SuttaCentral.net.
“Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place.
What four? It’s when a noble disciple has 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.’
They 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.’
They 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.’
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.”
Read this translation of Saṁyutta Nikāya 55.14 Duggatibhayasutta: Fear of the Bad Place 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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“Mendicants, there are these five drawbacks of intolerance. What five? Most people find you unlikable and unlovable. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.
There are these five benefits of tolerance. What five? Most people find you dear and lovable. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”
Read this translation of Aṅguttara Nikāya 5.215 Paṭhamaakkhantisutta: Intolerance (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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Then the brahmin Jānussoṇi 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, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and family. May they partake of this gift.’ But does this gift really aid departed relatives and family? Do they actually partake of it?”
“It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”
“Then, Master Gotama, what are the right and wrong conditions?”
“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.
Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.
Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.
Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.
Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”
“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?”
“Other departed relatives reborn there will partake of that gift.”
“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”
“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”
“Does Master Gotama propose this even when the conditions are wrong?”
“I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.
Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.
Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.
Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.
Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.
Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.
Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.
Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”
“It’s incredible, Master Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”
“That’s so true, brahmin. It’s never fruitless for the donor.”
“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Read this translation of Aṅguttara Nikāya 10.177 Jāṇussoṇisutta: With Jānussoṇi by Bhikkhu Sujato on SuttaCentral.net.
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him, “Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”
“Yes, reverend,” Lakkhaṇa replied.
As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Lakkhaṇa said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Reverend Lakkhaṇa, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”
Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:
“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”
Then the Buddha said to the mendicants:
“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.
Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.
That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”
Read this translation of Saṁyutta Nikāya 19.1 Aṭṭhisutta: A Skeleton 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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“Someone with forty qualities is cast down to hell. What forty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is cast down to hell.
Someone with forty qualities is raised up to heaven. What forty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is raised up to heaven.”
Read this translation of Aṅguttara Nikāya 10.224: Untitled Discourse on Forty Qualities by Bhikkhu Sujato on SuttaCentral.net. Or explore the Pali on the Digital Pali Reader.
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…When I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in the animal realm.’ Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe.
Suppose there was a sewer deeper than a man’s height, full to the brim with feces. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same sewer. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’ Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe.
In the same way, when I’ve comprehended the mind of a person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in the animal realm.’ Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe. …
Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.
Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”
Read this translation of Aṅguttara Nikāya 6.39 Nidānasutta: Sources by Bhikkhu Sujato on SuttaCentral.net.
“There are two places waiting to receive an unethical person: hell and the animal realm.
There are two places waiting to receive an ethical person: the realms of gods and humans.”
Read the entire translation of Aṅguttara Nikāya 2.21–31 Bālavagga: 21 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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…When I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.
Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same pit of coals. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’ Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe.
In the same way, when I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe.…
Read this translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar by Bhikkhu Sujato on SuttaCentral.net.
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“Mendicants, someone with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. Someone with these five qualities is cast down to hell.
Someone with five qualities is raised up to heaven What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. Someone with these five qualities is raised up to heaven.”
Read this translation of Aṅguttara Nikāya 5.145 Nirayasutta: Hell by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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…There are, mendicants, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.
There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? Chickens, pigs, dogs, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.
There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.
There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, crocodiles, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.
There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.
I could tell you many different things about the animal realm. So much so that it’s not easy to completely describe the suffering in the animal realm.…
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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:
“There are, mendicants, these two faults. What two? The fault apparent in the present life, and the fault to do with lives to come.
What is the fault apparent in the present life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments. Afraid of the fault apparent in the present life, they do not steal the belongings of others. This is called the fault apparent in the present life.
What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fault to do with lives to come.
These are the two faults.
So you should train like this: ‘We will fear the fault apparent in the present life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”
Read this translation of Aṅguttara Nikāya 2.1 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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…There are these six drawbacks of habitual laziness. You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. These are the six drawbacks of habitual laziness.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“Some are just drinking buddies,
some call you their dear, dear friend,
but a true friend is one
who stands by you in need.Sleeping late, adultery,
making enemies, harmfulness,
bad friends, and avarice:
these six grounds ruin a person.With bad friends, bad companions,
bad behavior and alms-resort,
a man falls to ruin
in both this world and the next.Dice, women, drink, song and dance;
sleeping by day and roaming at night;
bad friends, and avarice:
these six grounds ruin a person.They play dice and drink liquor,
and consort with women loved by others.
Associating with the worse, not the better,
they diminish like the waning moon.A drunkard, broke, and destitute,
thirsty, drinking in the bar,
drowning in debt,
will quickly lose their way.When you’re in the habit of sleeping late,
seeing night as time to rise,
and always getting drunk,
you can’t keep up the household life.‘Too cold, too hot,
too late,’ they say.
When the young neglect their work like this,
riches pass them by.But one who considers heat and cold
as nothing more than blades of grass—
he does his duties as a man,
and happiness never fails.…”
Read the entire translation of Dīgha Nikāya 31 Siṅgālasutta: Advice to Sigālaka by Bhikkhu Sujato on SuttaCentral.net.
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This was said by the Buddha, the Perfected One: that is what I heard.
“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.”
The Buddha spoke this matter. On this it is said:
“Bound by craving, minds full of desire
for rebirth in this or that state,
yoked by Māra’s yoke, these people
find no sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.Those who have given up craving,
rid of craving for rebirth in this or that state,
they in this world have truly crossed over,
having reached the ending of defilements.”
This too is a matter that was spoken by the Blessed One: that is what I heard.
Read this translation of Itivuttaka 58 Taṇhāsutta: Craving Taṇhāsutta by Bhikkhu Sujato on SuttaCentral.net.
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“Mendicants, there are these nine methods to get rid of resentment. What nine?
These are the nine methods to get rid of resentment.”
Read this translation of Aṅguttara Nikāya 9.30 Āghātapaṭivinayasutta: Getting Rid of Resentment by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”
Read this translation of Aṅguttara Nikāya 9.25 Paññāsutta: Consolidated by Wisdom 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.
…“As to the mendicants who develop mindfulness of death by wishing to live for a day and night … or to live for a day … or to live as long as it takes to eat a meal of almsfood … or to live as long as it takes to chew and swallow four or five mouthfuls— these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.
But as to the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful … or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out— these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.
So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.”
Read the entire translation of Aṅguttara Nikāya 6.19 Paṭhamamaraṇassatisutta: Mindfulness of Death (1st) 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.
“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.
And how does a royal bull elephant listen? It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.
And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.
And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.
And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.
And how does a mendicant listen? It’s when a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.
And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. That’s how a mendicant destroys.
And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.
And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”
Read this translation of Aṅguttara Nikāya 4.114 Nāgasutta: A Royal Elephant 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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“Mendicants, there are these five kinds of wilderness dwellers. What five? A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”
Read this translation of Aṅguttara Nikāya 5.181 Āraññikasutta: Wilderness Dwellers by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.
“Mendicants, these four people are found in the world. What four?
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The person who practices to benefit neither themselves nor others is like this, I say.
The person who practices to benefit others, but not themselves, is better than that. The person who practices to benefit themselves, but not others, is better than both of those. But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
These are the four people found in the world.”
Read this translation of Aṅguttara Nikāya 4.95 Chavālātasutta: A Firebrand 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.
At Sāvatthī.
Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”
“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”
That is what the Buddha said. …
“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”
Read this translation of SN 3.2 Purisasutta: A Person by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net.
I was the only one in my family
who had faith and wisdom.
It’s good for my relatives that I’m
firm in principle, and ethical.
I corrected my family out of compassion,
telling them off out of love
for my family and relatives.
They performed a service for the monks
and then they passed away,
finding happiness in the heaven of the Thirty-three.
There, my brothers and mother
enjoy all the pleasures they desire.
Read this translation of Theragāthā 3.8 Vassikattheragāthā: Vassika by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.
This was said by the Buddha, the Perfected One: that is what I heard.
“Mendicants, I’ve seen beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly. At the breaking up of the body, after death, they were reborn in a good destination, a heaven world.
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
That is what the Buddha said. On this it is said:
“When the mind has been directed right,
and words rightly spoken,
and right bodily deeds have been done,
a person herelearned, doer of good deeds,
though their life may be short,
when their body breaks up,
that wise person is reborn in heaven.”
This too is a matter that was spoken by the Blessed One: that is what I heard.
Read this translation of Itivuttaka 71 Sammādiṭṭhikasutta: Having Right View by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.
“One whose path you do not know,
not whence they came nor where they went;
though they came from who knows where,
you mourn that being, crying, ‘Oh my son!’
But one whose path you do know,
whence they came or where they went;
that one you do not lament—
such is the nature of living creatures.
Unasked he came,
he left without leave.
He must have come from somewhere,
and stayed who knows how many days.
He left from here by one road,
he will go from there by another.
Departing with the form of a human,
he will go on transmigrating.
As he came, so he went:
why cry over that?”
“Oh! For you have plucked the arrow from me,
so hard to see, stuck in the heart.
You’ve swept away the grief for my son,
in which I once was mired.
Today I’ve plucked the arrow,
I’m hungerless, extinguished.
I go for refuge to that sage, the Buddha,
to his teaching, and to the Sangha.”
That is how Paṭācārā, who had a following of five hundred, declared her enlightenment.
Read Thig 6.1 Pañcasatamattātherīgāthā: Paṭācārā, Who Had a Following of Five Hundred translated by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.
When anger surges, they drive it out, as with medicine a snake’s spreading venom. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They’ve cut off greed entirely, like a lotus plucked flower and stalk. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They’ve cut off craving entirely, drying up that swift-flowing stream. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They’ve swept away conceit entirely, as a fragile bridge of reeds by a great flood. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
In future lives they find no substance, as an inspector of fig trees finds no flower. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They hide no anger within, gone beyond any kind of existence. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
Their mental vibrations are cleared away, internally clipped off entirely. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, but have gone beyond all this proliferation. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, for they know that nothing in the world is what it seems. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, knowing nothing is what it seems, free of greed. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, knowing nothing is what it seems, free of lust. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, knowing nothing is what it seems, free of hate. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have not run too far nor run back, knowing nothing is what it seems, free of delusion. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have no underlying tendencies at all, and are rid of unskillful roots, Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have nothing born of distress at all, that might cause them to come back to this world. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They have nothing born of entanglement at all, that would shackle them to a new life. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
They’ve given up the five hindrances, untroubled, rid of doubt, free of thorns. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.
Read this translation of Snp 1.1 Uragasutta: The Snake by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.
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This was said by the Buddha, the Perfected One: that is what I heard.
“Mendicants, when a mendicant has two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth. What two? Guarding the sense doors and moderation in eating. When a mendicant has these two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth.”
That is what the Buddha said. On this it is said:
“Eye, ear, nose, tongue,
body, and likewise mind:
a mendicant who makes these
sense doors well guarded—eating in moderation,
restrained in the sense faculties—
reaps happiness
both physical and mental.Not burning in body,
not burning in mind,
by day or by night
such a person lives in happiness.”
This too is a matter that was spoken by the Blessed One: that is what I heard.
Read this translation of Itivuttaka 29 Sukhavihārasutta: Living in Happiness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.
“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.
And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.
And what is a divided assembly? An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.
And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.
When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
These are the three assemblies.”
Read this translation of Aṅguttara Nikāya 3.95 Parisāsutta: Assemblies by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.
