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Vv 5.8 Sūcī Sutta: Needle Mansion

Thread going through a needle.

Moggallana Bhante:

Dear Devata, your mansion is way up in the sky and spreads over one hundred and twenty kilometers. Pillars of beryl and other gemstones, and seven hundred pinnacled buildings are in your estate. It is very beautiful. Inside the mansion, you drink and eat and enjoy the sweetness of heavenly food. Guitars play sweet music. You have the five kinds of sensual pleasures. Devatas wearing gold jewelry dance for you.

What are the meritorious deeds that led to this happiness?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

The size of the result is not equal to the size of the offering given. Giving is always great. I offered a needle to sew robes. That small offering of a needle became great.

Because of this meritorious deed, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, that was the meritorious action I did to have such a beautiful body which shines in all directions.


Read this translation of Vimānavatthu 5.8 Sūcī Sutta: Needle Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

Pv 1.12 Uraga Sutta: The Snake

Illustration of burning skull.

A beloved son of a family died but none of the family members cried at his death. The son, reborn as the god Sakka, came to the family disguised as an old man and asked them why they didn’t cry.

Father:

Just as the serpent sheds its old skin and abandons it, humans also abandon their useless body and die. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead son. He went to another life according to his karma.

Mother:

He came to this world without invitation and departed without permission. He was born in this world and went from this world according to his own karma. What is the use of crying? That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead son. He went to another life according to his karma.

Sister:

If I would cry, I would become very exhausted. What would I gain from crying? My crying would only bring more sadness to our relatives, friends, and family. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead brother. He went to another life according to his karma.

Wife:

Just as a child cries asking for the moon, it is the same as someone crying over another’s death. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead husband. He went to another life according to his karma.

Servant:

Just as a shattered pot cannot be fixed, it is the same as someone crying over another’s death. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead master. He went to another life according to his karma.


Read this translation of Petavatthu 1.12 Uraga Sutta: The Snake by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org.

Vv 7.9 Maṭṭakuṇḍalīvimānavatthu: Mattakundali’s Mansion

Full moon and clouds.

A Brahmin was crying over his dead son’s grave when he saw a grieving deva who was disguised as a young man.

Brahmin:

My dear child, you are very handsome, wearing polished earrings, garlands, and sandalwood cream. You are weeping, holding your head in your hands in the middle of this forest. Why are you crying so sadly?

Deva:

I have received a bright golden chariot, but it does not have wheels. That is why I am so sad. I am about to commit suicide.

Brahmin:

Oh dear boy, tell me, what kind of wheels do you need? Should they be made of gold, jewels, rubies, or silver? I will give you a pair of wheels made from anything.

Deva:

We can see the sun and moon right here. It would be great if my chariot could have them as wheels.

Brahmin:

Oh, dear boy, you are indeed foolish. You seek something that cannot be obtained. I am sure that you will die from sadness because it is impossible to get the sun and moon as your wheels.

Deva:

But wait a minute. We can see the sun and moon moving in the sky. We can see their color and tracks. But when someone dies, one can never see him again. So, who is more foolish, you or me? You are crying over your dead son, who cannot even be seen, and I am crying over something that can at least be seen.

Brahmin:

Oh, dear boy, what you just said is very true. Of the two of us, I am the greater fool. I am crying to get my dead son back, like a childish boy crying to obtain the moon.

My heart was burning with sadness over the death of my son, like when ghee is poured onto a fire. But now, all my sorrow has been extinguished as if I had been sprayed with water. I was struck with an arrow of grief, but you have removed it from me, my dear boy. Having heard your advice, I have become tranquil and cool, with the arrow of sorrow removed. I no longer grieve or weep.

Are you a god, a divine musician, the god Sakka, or someone’s son? Who are you?

Deva:

Your son has been cremated in this cemetery. You are weeping over his remains. I am that son of yours. Having done a meritorious deed, I was reborn in the Tavatimsa Heaven as a deva.

Brahmin:

We have never known you to give a small or large gift in charity. We have never known you to observe the Five or Eight Precepts. What kind of meritorious action did you do to go to heaven?

Deva:

Do you remember when I was very sick and lying sadly on a bed outside our house? One day, all of a sudden, I saw the Supreme Buddha who had great wisdom and a pure mind, and who had realized everything about this world.

I was very happy and had confidence when I saw him. I quickly worshiped him. That was the only meritorious action I did to have come to this heaven.

Brahmin:

It is wonderful! Just mere worshiping has resulted in a great happiness. Without delay, on this very day, I happily place confidence in the Buddha. I go for refuge to the Buddha.

Deva:

That is exactly what you should do. From this very day, go for refuge to the Supreme Buddha, the Supreme Dhamma, and the Supreme Sangha with a confident mind. Follow the Five Precepts honestly without breaking any of them.

Stop killing any beings, never steal, never drink alcohol, never lie, never commit sexual misconduct, and be content with your own wife.

Brahmin:

Oh Deva, you really wish for my well-being. You have been very helpful to me. From today onward, you are my teacher. I will do all the things you advised me to do. With a confident mind I go for refuge to the Supreme Buddha, the excellent Dhamma, and the disciples of the Great Teacher – the Noble Sangha. I will stop killing living beings, never steal anything, never drink alcohol, never lie, and never commit sexual misconduct. I will be content with my own wife.


To learn the whole background story of Maṭṭakuṇḍali’s sad human life and his father’s horrible actions, read the commentary to Dhammapada verse 2 on ancient-buddhist-texts.net.

Read this translation of Vimānavatthu 7.9 Maṭṭakuṇḍalī Sutta: Mattakundali’s Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

SN 1.3 Upanīya Sutta: The Discourse About Life That Is Led on Towards Death

Mouse trap with cheese.

This is as I heard. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s park, went up to the Blessed One, bowed, stood to one side, and recited this verse:

“This life is led on towards death.
The time left to live is short.
Beings led on towards death by old age
have no place to find shelter.
One who sees this fear in death
must do good deeds that bring comfort.”

The Blessed One:

“This life is led on towards death.
The time left to live is short.
Beings led on towards death by old age
have no place to find shelter.
One who sees this fear in death,
seeking the comfort attained by Nibbāna,
should drop the world’s bait.”

Sādhu! Sādhu!! Sādhu!!!


Read this translation of Saṁyutta Nikāya 1.3 Upanīya Sutta: The Discourse About Life That Is Led on Towards Death by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

DN 14 From… Mahāpadāna Sutta: Seven Fully Enlightened Buddhas

Ghats in India.

“…Monks, King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness and become a recluse. And the words of the brāhmin predictors must not come true.’ Considering this, he provided the prince with even more of the five kinds of worldly pleasures, which the prince enjoyed.

“Then, after many thousands of years had passed, Prince Vipassī had his charioteer drive him to the park once more.

“Along the way he saw a large crowd gathered making a hut out of red clothes. He asked his charioteer, ‘My dear charioteer, why is that crowd making a hut out of red clothes?’

“‘Prince, that is for someone who’s dead.’

“‘Well then, drive the chariot up to the dead.’

“‘Yes, Prince,’ replied the charioteer, and did so.

“When the prince saw the body of the deceased, he addressed the charioteer, ‘But why is he called dead?’

“‘He’s called dead because now his mother and father and his relatives won’t be able to see him anymore, and he won’t see them ever again.’

“‘But my dear charioteer, am I going to die? Am I not exempt from death? Will the king and queen and my other relatives not be able to see me? And will I never see them again?’

“‘Prince, everyone will die, including you. No-one is exempt from death. The king and queen and your other relatives will no longer see you, and you will never see them again.’

“‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal palace.’

“‘Yes, Prince,’ replied the charioteer and returned to the royal palace.

“Back at the royal palace, the prince was sad and unhappily thought, ‘Shame on this thing called birth, since old age, sickness, and death will come to anyone who’s born.’

“Then King Bandhuma summoned the charioteer and asked, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

“‘No, sire, the prince didn’t enjoy himself at the park. He didn’t go to the park.’

“‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.…”


Read the entire translation of Dīgha Nikāya 14 Mahāpadāna Sutta: Seven Fully Enlightened Buddhas by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

Dhp 5 From… Yamaka Vagga: Pairs

Standing golden Buddha.

5. Hatred never ends through hatred; by non-hatred alone does it end. This is an eternal law in this world.


Read the entire translation of Dhammapada, Yamaka Vagga: Pairs (1-20) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

AN 1.17: Removing Completely

Hands holding flame.

“Monks, I do not see a single thing that prevents ill will from arising like loving kindness. Also, I do not see a single thing, when ill will has arisen, that causes it to be abandoned, like loving kindness. When you attend wisely on the thought of loving kindness, ill will does not arise, or, if it has already arisen, it’s removed completely.”


Read this translation of Aṅguttara Nikāya 1.11-1.20: Removing Completely the Hindrances by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 27 Mettācetovimutti Sutta: The Development of Loving-kindness

Sunrise over earth.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, all the ways of making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.”

“Just as the radiance of all the stars does not equal a sixteenth part of the radiance of the moon, the moon’s radiance surpasses them and shines, blazes, and dazzles, so do all the grounds for making merit leading to future happiness not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.”

“Just as in the last month of the rainy season, in the autumn, when the sky is clear and cloudless, the sun, on ascending the sky, dispels the darkness of space and shines, blazes and dazzles, so do all the grounds for making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.

“Just as in the last stage of the night, not yet dawn, the morning star shines, blazes, and dazzles, so do all the grounds for making merit leading to future happiness do not equal a sixteenth part of the mind-liberation of loving-kindness. The mind-liberation of loving-kindness surpasses them and shines, blazes, and dazzles.

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The one, who mindfully develops loving-kindness immeasurably, sees the destruction of defilements. The fetters in his mind are worn away.

If one spreads boundless loving-kindness without having a hateful mind, even for one being, as a result, he becomes a skilled Dhamma practitioner, not to speak of the power of abundance of merit accumulated by the noble one who has a compassionate mind towards all beings.

In this world, powerful kings who have conquered the earth crowded with beings have gone about performing sacrifices: the horse sacrifice, human sacrifice, water rites, and soma rites.

But those sacrifices do not equal even a sixteenth part of a well-developed mind of loving-kindness; just as all the stars in the sky do not equal even a sixteenth part of the radiance of the moon.

The one who neither kills nor influences others to kill nor defeats others nor influences others to defeat, spreads loving-kindness to all beings – he has no hatred towards anyone or anything at all.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.


Read this translation of Itivuttaka 27 Mettācetovimutti Sutta: The Development of Loving-kindness by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Khp 9 Metta Sutta: Discourse on Loving-Kindness

Close up of hornet.

One skilled in good wishing to attain that state of peace Nibbāna should act thus: he should be clever upright, exceedingly upright, obedient, gentle and humble.

He should be content, easy to support, with few duties, living lightly, controlled in senses, discerning, courteous and unattached to families.

One should not do any slight wrong which the wise might censure. May all beings be happy and secure! May all beings have happy minds!

Whatever living beings there may be without exception: timid or fearless; long or large, medium, short, subtle or gross,

Visible or invisible, living near or far, born or coming to birth, may all beings have happy minds!

Let no one deceive another, nor despise anyone anywhere. Neither from anger nor ill will should anyone wish harm to another.

As a mother would risk her own life to protect her only child, even so towards all living beings, one should cultivate boundless loving-kindness.

One should cultivate for all the world a heart of boundless loving-kindness, above, below, and all around, unobstructed, without hatred or resentment.

Whether standing, walking or sitting, lying down or whenever awake, one should develop this mindfulness. This is called “divinely dwelling here.”

Not falling into wrong views, but virtuous and possessing right view, removing desire for sensual pleasures, one comes never again to birth in the womb.


This sutta is also known as the Karaṇīyamettā Sutta. It can be found in two places in the canon: Khuddakapāṭha 9 and Sutta Nipāta 1.8.

Read this translation of Kh 9 Metta Sutta: Discourse on Loving-Kindness by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Thig 12.1: The Verses of Arahant Nun Puṇṇā

Ritual bathing in a river.

[Maid Puṇṇā:] I am a maid who carries water. Fearing punishment and the insults of my house owner, I have always gone down to the river to get water, even in the coldest of weather. I didn’t want to get blamed for any error.

But, Brāhmin, who do you fear that makes you go down to the river every morning and evening? It’s so cold that your body shivers.

[Brāhmin:] Puṇṇā, why do you ask me this when you already know the answer? When I’m at the river, I am washing away evil and performing wholesome deeds.

Whoever young or old has committed any evil action is able to be freed from evil by bathing in water.

[Maid Puṇṇā:] Brāhmin, you have no idea about the results of kamma. Who is the ignorant person who taught that you can be freed from evil by bathing in water? He doesn’t know and doesn’t see the results of kamma.

Now listen. If your opinion is true, then all frogs, turtles, alligators, crocodiles and all water creatures will absolutely go to heaven.

If your opinion is true, then all sheep butchers, pig butchers, fishermen, animal abusers, thieves, executioners, and other evil doers are all able to be freed from their evil actions by bathing in water.

If these rivers wash away the evil you previously did, then won’t it wash away your merit too? In that case you would be without merit too!

Brāhmin, every day you go down to the river fearing evil, don’t you? In that case, just don’t do bad things. Don’t let the cold strike your skin!

[Brāhmin:] Oh wise girl! I had entered upon the wrong path, but you have guided me onto the noble path by rescuing me from this pointless bathing. I will give you this piece of cloth as a gift.

[Puṇṇā:] Keep the piece of cloth for yourself. I don’t want it. If you are afraid of suffering, if suffering is unpleasant to you, do not commit evil actions either openly or in secret. But if you commit or will commit evil actions, then there is no escape from suffering, even if you try to run away and hide from the result. If you are afraid of suffering, if suffering is unpleasant for you, then go for refuge to the Buddha who has an unshaken mind, the Dhamma and the Saṅgha. Observe the precepts. These will definitely lead to your well-being.

[Brāhmin:] I will go for refuge to the Buddha who has an unshaken mind, the Dhamma and the Saṅgha. I will observe the precepts. These will definitely lead to my well-being.

Previously, I was called Brahmabandhu because I was born into the clan of Brāhmins. But now I am truly a Brāhmin. I attained the Triple Knowledge. I achieved Nibbāna. I entered wholesomeness and I am washed clean.

These verses were said by Arahant nun Puṇṇā.


Read this translation of Therīgāthā 12.1: The Verses of Arahant Nun Puṇṇā (236-251) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net by Bhikkhu Sujato or Bhikkhuni Soma. Or listen on SC-Voice.net.

You can find the entire translation of the Therīgāthā: Verses of Arahant Nuns available on SuttaFriends.org.

Dhp 392 From… Brāhmaṇa Vagga: The True Brahmin—Revering the Teacher

Person holding a bowl full of fire.

392. Just as a brahmin worships a fire ritual, so does the grateful person respectfully worship his teacher from whom he learnt the Dhamma that was taught by the fully enlightened Buddha.


Read the entire translation of Dhammapada 26 Brāhmaṇa Vagga: The True Brahmin (383-423) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Eesti keel, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.


SN 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī

Drop of water on tip of leaf.

This is as I heard. At one time, the Buddha was living in the city of Rājagaha, in the Bamboo Garden, in the squirrels’ feeding ground.

Now at that time, there was a person named Bhāradvāja of the brahmin caste. His wife was named Dhanañjānī and was devoted to the Buddha, the Dhamma, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and remembered the Buddha, saying three times:

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!”

When she said this, her husband said, “Are you crazy? Wretched woman, while living in my house, are you praising that bald headed monk? You know what? I’m going to go right now and argue against your master’s teaching!”

“Dear husband, I don’t see anyone in this world with its gods, Māras, Brahmās, monks, and humans who can argue against the teaching of the Blessed One, the Worthy One, the fully enlightened Buddha. But anyway, you can go and see for yourself.”

Then Bhāradvāja, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and asked the Buddha in verse:

“What should you kill to sleep at ease?
What should you kill so that there is no sadness?
What is the one thing whose killing you approve?”

The Buddha:

“When anger is killed, you sleep at ease.
When anger is killed, there is no sadness.
Bhāradvāja, anger has a poisonous root
and a sweet tip.
The noble ones praise the killing of anger,
for when it is killed, there is no sadness.”

When the Buddha taught this Dhamma, Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. Bhante, may I become a monk under you?”

And he became a monk under the Buddha. Not long after his ordination, Bhante Bhāradvāja, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.

He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Bhante Bhāradvāja became one of the enlightened monks.


Read this translation of Saṁyutta Nikāya 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

Pv 1.11 Nāga Sutta: The Elephant

Person riding elephant.

Monk:
The deva leading the gods is riding a white elephant. There is a deva in the middle of the line sitting on a chariot. At the end of the line, a female deva travels on a golden stage which shines brightly in ten directions. But you ghosts are carrying hammers in your hands with sad faces and broken bodies. You also drink each other’s blood. What bad karma have you done in the human world?

Ghost:
The one in the middle, sitting on a chariot was our second son. He was unselfish and very generous. He now shines brilliantly.

The female deva with soft eyes like a deer’s who is at the end, travelling on a golden stage is our youngest daughter. She was wise and donated half of her wealth. She is now happy and delighted.

In the human world, our children gave alms to monks with very pleasant minds. But we were very selfish and insulted monks. Our children are now very happy because they practiced generosity, but we are suffering like withered bamboo reeds.

Monk:
You are suffering today because you missed the opportunity to do good deeds when you had plenty of food and wealth. Now in the ghost world, what kind of food do you eat and what kind of bed do you sleep on? How do you live here?

Ghost:
Some rich people neither use their wealth nor do meritorious deeds. These greedy people are reborn in the ghost world and suffer.

These ghosts experience the results of their bad karma, suffering from hunger and thirst; they are burning from suffering.

Wealth and property are temporary things. Even this life is very short. Wise people should understand this impermanent nature of life and should seek a way to protect themselves.

There are wise people who understand the Dhamma well. Having heard the teachings of Arahants, they do not forget to give alms.


Read this translation of Petavatthu 1.11 Nāga Sutta: The Elephant by Venerable Kiribathgoda Gnanananda Thero on SuttaFriends.org.

You can find the entire translation of the Petavatthu, Stories of Ghosts, available on SuttaFriends.org.

Ud 2.3 Danda Sutta: Children with Sticks

Small snake.

This is as I heard from the Blessed One. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapindika’s monastery. 

One day, on a road between the city of Sāvatthī and Jeta’s park, a group of boys were hitting a snake with a stick. Then early in the morning the Blessed One, having worn his robe, taken his bowl and his double robe, entered the village to collect almsfood.  He saw the group of boys on the road hitting the snake with a stick. 

Then, on realizing the true way to happiness in the world, the Blessed One spoke the following inspired verses: 

Desiring his own happiness,
whoever harms another being
who also desires happiness,
will not obtain happiness after death.

Desiring his own happiness,
if somebody does not harm other beings
who also desire happiness,
will obtain happiness after death.


Read this translation of Udāna 2.3 Danda Sutta: Children with Sticks by Ven. Kiribathgoda Gnanananda Thero on ReadingFaithfully.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, or Ancient-Buddhist-Texts.net.