Bhikkhu Sujato – Page 3 – Daily Sutta Reading

SN 47.14 Ukkacelasutta: At Ukkacelā

At one time the Buddha was staying in the land of the Vajjīs near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully extinguished. Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.

Then the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them:

“Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully extinguished. When Sāriputta and Moggallāna were alive, my assembly was never empty; I had no concern for any region where they stayed. The Buddhas of the past or the future have pairs of chief disciples who are no better than Sāriputta and Moggallāna were to me.

It’s an incredible and amazing quality of such disciples that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.

And it’s an incredible and amazing quality of the Realized One that when such a pair of disciples becomes fully extinguished he does not sorrow or lament. How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? That is not possible.

Suppose there was a large tree standing with heartwood, and the largest branches fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully extinguished.

How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? That is not possible.

So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world.

That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

Read this translation of Saṁyutta Nikāya 47.14 Ukkacelasutta: At Ukkacelā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 55.21 Paṭhamamahānāmasutta: With Mahānāma (1st)

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

“Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.

In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one.”

Read this translation of Saṁyutta Nikāya 55.21 Paṭhamamahānāmasutta: With Mahānāma (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 3.25 Pabbatūpamasutta: The Simile of the Mountain

At Sāvatthī.

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

“Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”

“What do you think, great king? Suppose a trustworthy and reliable man were to come from the east. He’d approach you and say: ‘Please sir, you should know this. I come from the east. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

Then a second trustworthy and reliable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please sir, you should know this. I come from the south. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

Should such a dire threat arise—a terrible loss of human life, when human birth is so rare—what would you do?”

“Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?”

“I tell you, great king, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?”

“Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions?

Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no scope for such battles when old age and death are advancing.

In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no scope for such diplomatic battles when old age and death are advancing.

In this royal court there is abundant gold coin and bullion stored in dungeons and towers. Using this wealth we can pay off an approaching enemy. But there is no place, no scope for such monetary battles when old age and death are advancing.

When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?”

“That’s so true, great king! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?”

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

“Suppose there were vast mountains
of solid rock touching the sky
drawing in from all sides
and crushing the four quarters.

So too old age and death
advance upon all living creatures—
aristocrats, brahmins, merchants,
workers, outcastes, and scavengers.
They spare nothing.
They crush all beneath them.

There’s nowhere for elephants to take a stand,
nor chariots nor infantry.
They can’t be defeated
by diplomatic battles or by wealth.

That’s why an astute person,
seeing what’s good for themselves,
being wise, would place faith
in the Buddha, the teaching, and the Saṅgha.

Whoever lives by the teaching
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”

Read this translation of Saṁyutta Nikāya 3.25 Pabbatūpamasutta: The Simile of the Mountain by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.113 Patodasutta: The Goad

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

One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.

These are the four fine thoroughbreds found in the world.

In the same way, these four fine thoroughbred people are found in the world. What four?

One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.

These are the four fine thoroughbred people found in the world.”

Read this translation of Aṅguttara Nikāya 4.113 Patodasutta: The Goad by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.303: One Thing

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

What one thing? Mindfulness of death. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Read this translation of Aṅguttara Nikāya 1.303 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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Snp 3.8 Sallasutta: The Dart

Unforeseen and unknown
is the extent of this mortal life—
hard and short
and bound to pain.

There is no way that
those born will not die.
On reaching old age death follows:
such is the nature of living creatures.

As ripe fruit
are always in danger of falling,
so mortals once born
are always in danger of death.

As clay pots
made by a potter
all end up being broken,
so is the life of mortals.

Young and old,
foolish and wise—
all go under the sway of death;
all are destined to die.

When those overcome by death
leave this world for the next,
a father cannot protect his son,
nor relatives their kin.

See how, while relatives look on,
wailing profusely,
mortals are led away one by one,
like a cow to the slaughter.

And so the world is stricken
by old age and by death.
That is why the wise do not grieve,
for they understand the way of the world.

For one whose path you do not know—
not whence they came nor where they went—
you lament in vain,
seeing neither end.

If a bewildered person,
lamenting and self-harming,
could extract any good from that,
then those who see clearly would do the same.

For not by weeping and wailing
will you find peace of heart.
It just gives rise to more suffering,
and distresses your body.

Growing thin and pale,
you hurt yourself.
It does nothing to help the dead:
your lamentation is in vain.

Unless a person gives up grief,
they fall into suffering all the more.
Bewailing those whose time has come,
you fall under the sway of grief.

See, too, other folk departing
to fare after their deeds;
fallen under the sway of death,
beings flounder while still here.

For whatever you imagine it is,
it turns out to be something else.
Such is separation:
see the way of the world!

Even if a human lives
a hundred years or more,
they are parted from their family circle,
they leave this life behind.

Therefore, having learned from the Perfected One,
dispel lamentation.
Seeing the dead and departed, think:
“I cannot escape this.”

As one would extinguish
a blazing refuge with water,
so too a sage—a wise,
astute, and skilled person—
would swiftly blow away grief that comes up,
like the wind a tuft of cotton.

One who seeks their own happiness
would pluck out the dart from themselves—
the wailing and moaning,
and sadness inside.

With dart plucked out, unattached,
having found peace of mind,
overcoming all sorrow,
one is sorrowless and extinguished.

Read this translation of Snp 3.8 Sallasutta: The Dart by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Ud 8.8 Visākhāsutta: With Visākhā

So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now at that time the dear and beloved granddaughter of Visākhā Migāra’s Mother had just passed away. Then, in the middle of the day, Visākhā with wet clothes and hair went to the Buddha, bowed, and sat down. The Buddha said to her,

“So, Visākhā, where are you coming from in the middle of the day with wet clothes and hair?” “Sir, my beloved granddaughter has just passed away. That’s why I came here in the middle of the day with wet clothes and hair.” “Visākhā, would you like as many children and grandchildren as there are people in the whole of Sāvatthī?” “I would, sir.”

“But Visākhā, how many people pass away each day in Sāvatthī?” “Every day, sir, there are ten people passing away in Sāvatthī. Or else there are nine, eight, seven, six, five, four, three, two, or at least one person who passes away every day in Sāvatthī. Sāvatthī is never without someone passing away.”

“What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?” “No, sir. Enough, sir, with so many children and grandchildren.”

“Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two, or one loved one have one suffering. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”

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

“All the sorrows and lamentations
and the countless forms of suffering in the world
occur because of those that we love;
without loved ones they do not occur.

That’s why those who have no loved ones at all in the world
are happy and free of grief.
So aspiring to the sorrowless and stainless,
have no loved ones in the world at all.”

Read this translation of Udāna 8.8 Visākhāsutta: With Visākhā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.109 Arakkhitasutta: Unprotected

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they become corrupted. When deeds are corrupted, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They get soaked, and become rotten.

In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death.

When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t become corrupted. When deeds aren’t corrupted, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten.

In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

Read this translation of Aṅguttara Nikāya 3.109 Arakkhitasutta: Unprotected by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 135 From… Daṇḍavagga: The Rod

As a cowherd drives the cows
to pasture with the rod,
so too old age and death
drive life from living beings.

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

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SN 3.22 Ayyikāsutta: Grandmother

At Sāvatthī.

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.”

“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”

“That’s so true, great king! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

That is what the Buddha said. …

“All beings will die,
for life ends with death.
They pass on according to their deeds,
reaping the fruits of good and bad.
Those who do bad go to hell,
and if you do good you go to heaven.

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

Read this translation of Saṁyutta Nikāya 3.22 Ayyikāsutta: Grandmother by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 5.3 Kisāgotamīsutta: With Kisāgotamī

At Sāvatthī.

Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest, plunged deep into it, and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“Why do you sit alone and cry
as if your children have died?
You’ve come to the woods all alone—
you must be looking for a man!”

Then the nun Kisāgotamī thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:

“I’ve got over the death of children,
and I’m finished with men.
I don’t grieve or lament,
and I’m not afraid of you, sir!

Relishing is destroyed in every respect,
and the mass of darkness is shattered.
I’ve defeated the army of death,
and live without defilements.”

Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.

Read this translation of Saṁyutta Nikāya 5.3 Kisāgotamīsutta: With Kisāgotamī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 7.62 Mettasutta: Don’t Fear Good Deeds

“Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of Brahmā.

There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword.

See the result of good deeds,
of skillful deeds, for one seeking happiness.
I developed a mind of love
for seven years, mendicants.
For seven eons of expansion and contraction
I didn’t return to this world again.

As the world contracted
I went to the realm of streaming radiance.
And when it expanded
I went to an empty mansion of Brahmā.

Seven times I was a Great Brahmā,
and at that time I was the wielder of power.
Thirty-six times I was lord of gods,
acting as ruler of the gods.

Then I was king, a wheel-turning monarch,
ruler of all India.
An anointed aristocrat,
I was sovereign of all humans.

Without rod or sword,
I conquered this land.
Through non-violent action
I guided it justly.

After ruling this vast territory
by means of principle,
I was born in a rich family,
affluent and wealthy.

It was replete with all sense pleasures,
and the seven treasures.
This was well taught by the Buddhas,
who bring the world together.

This is the cause of greatness
by which one is called a lord of the land.
I was a majestic king,
with lots of property and assets.

Successful and glorious,
I was lord of India.
Who would not be inspired by this,
even someone of dark birth.

Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas.”

A wheel-turning monarch (cakkavattī) is a special type of king that rules the entire world in a way according to the Dhamma.

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SN 42.8 Saṅkhadhamasutta: A Horn Blower

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.

Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does Nigaṇṭha Nātaputta teach his disciples?”

“Sir, this is how Nigaṇṭha Nātaputta teaches his disciples: ‘Everyone who kills a living creature, steal, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you usually live by.’ This is how Nigaṇṭha Nātaputta teaches his disciples.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”

“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

What do you think, chief? Take a person who steals …

Take a person who commits sexual misconduct …

Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”

“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ But I’ve killed living creatures … stolen … committed sexual misconduct … or lied. They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.

But consider 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. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.

‘In many ways the Buddha criticizes and denounces stealing …

‘In many ways the Buddha criticizes and denounces sexual misconduct …

‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.

They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up divisive speech. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

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

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MN 21 From… Kakacūpamasutta: The Simile of the Saw—The Bandits

…Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.

If you frequently reflect on this advice—the simile of the saw—do you see any criticism, large or small, that you could not endure?”

“No, sir.”

“So, mendicants, you should frequently reflect on this advice, the simile of the saw. This will be for your lasting welfare and happiness.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

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AN 5.167 From… Codanāsutta: Accusation

There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five?

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.

A mendicant who wants to accuse another should first establish these five things in themselves.…

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Thag 3.7 Vāraṇattheragāthā: Vāraṇa

Anyone among men
who harms other creatures:
that person will fall
both from this world and the next.

But someone with a mind of love,
compassionate for all creatures:
a person like that
makes much merit.

One should train in following good advice,
in attending closely to ascetics,
in sitting alone in hidden places,
and in calming the mind.

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AN 9.20 From… Velāmasutta: About Velāma

…It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.

It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.

It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.

It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.

It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

It would be more fruitful develop the perception of impermanence—even for as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

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MN 50 From… Māratajjanīyasutta: The Rebuke of Māra

[NOTE: In the section below, Arahant Mahā Moggallāna is recounting a story from the time he was reborn as the Māra named Dūsī.]

…Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’ And that’s exactly what he did.

Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character: ‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate. They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish. They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates. In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.’

Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.

Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability. Come, all of you mendicants, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of compassion … Meditate spreading a heart full of rejoicing … Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’

When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love … compassion … rejoicing … equanimity.

Then it occurred to Māra Dūsī, ‘Even when I do this I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, honor, respect, esteem, and venerate the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

And that’s exactly what he did. Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.

Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.

Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to venerate you in the hope of upsetting your minds so that he can find a vulnerability. Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’

When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions. …

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MN 40 From… Cūḷaassapurasutta: The Shorter Discourse at Assapura

…And how does a mendicant practice in the way that is proper for an ascetic?

There are some mendicants who have given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.

They see themselves purified from all these bad, unskillful qualities. Seeing this, joy springs up. Being 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 blissful, the mind becomes immersed in samādhi.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion …

They meditate spreading a heart full of rejoicing …

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.

In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they gain inner peace. Because of that inner peace they are practicing the way proper for an ascetic, I say. …

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AN 4.164 Paṭhamakhamasutta: Patient (1st)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice.

And what’s the calming practice? 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, calm them, eliminate them, and obliterate them. This is called the calming practice.

These are the four ways of practice.”

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MN 21 From… Kakacūpamasutta: The Simile of the Saw—The Catskin Bag

…Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’

What do you think, mendicants? Could that person make that soft catskin bag rustle and crackle with that stick or stone?”

“No, sir. Why is that? Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.…

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SN 20.5 Sattisutta: A Spear

At Sāvatthī.

“Mendicants, suppose there was a sharp-pointed spear. And a man came along and thought, ‘With my hand or fist I’ll fold this sharp spear over, bend it back, and twist it around!’

What do you think, mendicants? Is that man capable of doing so?”

“No, sir. Why not? Because it’s not easy to fold that sharp spear over, bend it back, and twist it around with the hand or fist. That man will eventually get weary and frustrated.”

“In the same way, suppose a mendicant has developed the heart’s release by love, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind, they’ll eventually get weary and frustrated.

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

Note: “The heart’s release by love” is the translation of mettācetovimutti. You can read more suttas that talk about this in the Comprehensive Index of Pali Suttas.

Read this translation of Saṁyutta Nikāya 20.5 Sattisutta: A Spear by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Read this translation of Theragāthā 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata 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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MN 21 From… Kakacūpamasutta: The Simile of the Saw—Burning away the Ganges

…Suppose a person was to come along carrying a blazing grass torch, and say, ‘I shall burn and scorch the river Ganges with this blazing grass torch.’

What do you think, mendicants? Could that person burn and scorch the river Ganges with a blazing grass torch?”

“No, sir. Why is that? Because the river Ganges is deep and limitless. It’s not easy to burn and scorch it with a blazing grass torch. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.…

AN 1.53: From Accharāsaṅghātavagga: Section on A Fingersnap

“If, mendicants, a mendicant cultivates a mind of love even as long as a finger-snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

Absorption = jhāna, or deep meditation.

Read this translation of AN 1.53 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.

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

MN 21 From… Kakacūpamasutta: The Simile of the Saw—Painting the Sky

…Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, and say, ‘I shall draw pictures on the sky, making pictures appear there.’

What do you think, mendicants? Could that person draw pictures on the sky?”

“No, sir. Why is that? Because the sky is formless and invisible. It’s not easy to draw pictures there. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.…

AN 5.161 Paṭhamaāghātapaṭivinayasutta: Getting Rid of Resentment (1st)

“Mendicants, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five?

You should develop love for a person you resent. That’s how to get rid of resentment for that person.

You should develop compassion for a person you resent. …

You should develop equanimity for a person you resent. …

You should disregard a person you resent, paying no attention to them. …

You should apply the concept that we are the owners of our deeds to that person: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that person.

A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

Read this translation of Aṅguttara Nikāya 5.161 Paṭhamaāghātapaṭivinayasutta: Getting Rid of Resentment (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 21 From… Kakacūpamasutta: The Simile of the Saw—Digging away the Great Earth

…Mendicants, there are these five ways in which others might criticize you. Their speech may be

timely or untimely,
true or false,
gentle or harsh,
beneficial or harmful,
from a heart of love or from secret hate.

When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.

Suppose a person was to come along carrying a spade and basket and say, ‘I shall make this great earth be without earth!’ And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth! Be without earth!’

What do you think, mendicants? Could that person make this great earth be without earth?”

“No, sir. Why is that? Because this great earth is deep and limitless. It’s not easy to make it be without earth. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train. …

Thag 3.14 Gotamattheragāthā: Gotama (2nd)

Transmigrating, I went to hell,
and to the ghost realm time and again.
Many times I dwelt long
in the animal realm, so full of pain.

I was also reborn as a human,
and from time to time I went to heaven.
I’ve stayed in realms of form and formlessness,
among the neither-percipient-nor-non-percipient, and the non-percipient.

I know well these states of existence are worthless—
conditioned, unstable, always in motion.
When I understood this self-made chain,
mindful, I found peace.

You might find these three charts on the reams of rebirth helpful.

Read this translation of Theragāthā 3.14 Gotamattheragāthā: Gotama (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 7.2 Lakuṇḍakabhaddiyattheragāthā: Lakuṇṭaka Bhaddiya

Bhaddiya has plucked out craving, root and all,
and in a jungle thicket
on the far side of the Wild Mango Monastery,
he practices absorption; he is truly well-favoured.

Some delight in clay drums,
in arched harps, and in cymbals.
But here, at the foot of a tree,
I delight in the Buddha’s teaching.

If the Buddha were to grant me one wish,
and I were to get what I wished for,
I’d choose for the whole world
constant mindfulness of the body.

Those who’ve judged me on appearance,
and those swayed by my voice,
are full of desire and greed;
they don’t know me.

Not knowing what’s inside,
nor seeing what’s outside,
the fool shut in on every side,
gets carried away by a voice.

Not knowing what’s inside,
but seeing what’s outside,
seeing the fruit outside,
they’re also carried away by a voice.

Understanding what’s inside,
and seeing what’s outside,
of unobstructed vision,
they don’t get carried away by a voice.

The Buddha praised this monk in SN 21.6: Lakuṇḍakabhaddiyasutta

Read this translation of Theragāthā 7.2 Lakuṇḍakabhaddiyattheragāthā: Lakuṇṭaka Bhaddiya by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 1.21 Nigrodhattheragāthā: Nigrodha

I’m not afraid of fear,
for our teacher is expert in freedom from death.
Mendicants advance by the path
where no fear remains.

Read this translation of Theragāthā 1.21 Nigrodhattheragāthā: Nigrodha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, Français, Bahasa Indonesia, Italiano, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

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