Aṅguttara Nikāya – Page 8 – Daily Sutta Reading

AN 7.61 From… Pacalāyamānasutta: Nodding Off

[Note: This excerpt is from the famous sutta where the Buddha gives advice to a sleepy Maha Moggallāna before his enlightenment.]

…So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”…

Read the entire translation of Aṅguttara Nikāya 7.61 Pacalāyamānasutta: Nodding Off by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.87 Pattanikujjanasutta: Turning the Bowl Upside Down

“Mendicants, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds. What eight? They try to prevent the mendicants from getting material possessions. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.

The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds. What eight? They don’t try to prevent the mendicants from getting material possessions. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”

Read this translation of Aṅguttara Nikāya 8.87 Pattanikujjanasutta: Turning the Bowl Upside Down by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.124 Bhaṇḍanasutta: Arguments

“Mendicants, I’m not even comfortable thinking about a place where mendicants argue—quarreling and disputing, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, good will, and harmlessness. What three things have they cultivated? Sensual, malicious, and cruel thoughts. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’

I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Sensual, malicious, and cruel thoughts. What three things have they cultivated? Thoughts of renunciation, good will, and harmlessness. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’”

Read this translation of Aṅguttara Nikāya 3.124 Bhaṇḍanasutta: Arguments 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. Or read a translation in Deutsch, Bengali, Español, Français, Indonesian, မြန်မာဘာသာ, Português, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, 汉语.

AN 7.21 Sārandadasutta: At Sārandada

So I have heard. At one time the Buddha was staying near Vesālī, at the Sārandada Tree-shrine. Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis:

“Licchavis, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak.”

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

“And what are the seven principles that prevent decline? As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”

Read this translation of Aṅguttara Nikāya 7.21 Sārandadasutta: At Sārandada 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. Or read a translation in Deutsch, Bengali, Español, Indonesian, Italiano, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, 汉语.

AN 7.1 Paṭhamapiyasutta: Pleasing (1st)

[Note: Although many of the suttas this month speak directly about monastics in community, we know that these things also apply to lay people. As well, lay people need to learn to appreciate the qualities of the Noble Sangha and how much the Buddha valued harmony in community through respect of good qualities.]

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven?

It’s when a mendicant desires material possessions,
honor,
and to be looked up to.
They lack conscience
and prudence.
They have corrupt wishes
and wrong view.

A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They have conscience and prudence. They have few desires and right view. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

Read this translation of Aṅguttara Nikāya 7.1 Paṭhamapiyasutta: Pleasing (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 10.42 Paṭhamavivādamūlasutta: Roots of Arguments (1st)

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

“Sir, how many roots of arguments are there?”

“Upāli, there are ten roots of arguments. What ten?

It’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching.
They explain what is not the training as the training, and what is the training as not the training.
They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One.
They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One.
They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.

These are the ten roots of arguments.”

Read this translation of Aṅguttara Nikāya 10.42 Paṭhamavivādamūlasutta: Roots of Arguments (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.212 Bhaṇḍanakārakasutta: Starting Arguments

“Mendicants, a mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five?

They don’t achieve the unachieved.
What they have achieved falls away.
They get a bad reputation.
They feel lost when they die.
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

A mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

Read this translation of Aṅguttara Nikāya 5.212 Bhaṇḍanakārakasutta: Starting Arguments by Bhikkhu Sujato on SuttaCentral.net.

AN 9.30 Āghātapaṭivinayasutta: Getting Rid of Resentment

“Mendicants, there are these nine methods to get rid of resentment. What nine?

Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are harming me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will harm me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They harmed someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are harming someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will harm someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They helped someone I dislike, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are helping someone I dislike, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

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.

AN 9.25 Paññāsutta: Consolidated by Wisdom

“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.

AN 3.25 Vajirūpamasutta: Diamond

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? One whose mind is like an open sore, one whose mind is like lightning, and one whose mind is like a diamond.

(1) “And what, bhikkhus, is the person whose mind is like an open sore? Here, some person is prone to anger and easily exasperated. Even if he is criticized slightly he loses his temper and becomes irritated, hostile, and stubborn; he displays irritation, hatred, and bitterness. Just as a festering sore, if struck by a stick or a shard, will discharge even more matter, so too some person here is prone to anger … and displays irritation, hatred, and bitterness. This person is said to have a mind like an open sore.

(2) “And what is the person whose mind is like lightning? Here, some person understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ Just as, in the dense darkness of night, a man with good sight can see forms by a flash of lightning, so too some person here understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This person is said to have a mind like lightning.

(3) “And what is the person whose mind is like a diamond? Here, with the destruction of the taints, some person realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it. Just as there is nothing that a diamond cannot cut, whether gem or stone, so too, with the destruction of the taints, some person realizes for himself with direct knowledge … the taintless liberation of mind, liberation by wisdom, and … dwells in it. This person is said to have a mind like a diamond.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

Read this translation of Aṅguttara Nikāya 3.25 Vajirūpamasutta: Diamond by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net.

AN 10.51 Sacitta Sutta: One’s Own Mind

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said: “Even if a monk is not skilled in the ways of the minds of others [not skilled in reading the minds of others], he should train himself: ‘I will be skilled in reading my own mind.’

“And how is a monk skilled in reading his own mind? Imagine a young woman—or man—youthful, fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: If she saw any dirt or blemish there, she would try to remove it. If she saw no dirt or blemish there, she would be pleased, her resolves fulfilled: ‘How fortunate I am! How clean I am!’ In the same way, a monk’s self-examination is very productive in terms of skillful qualities (if he conducts it in this way): ‘Do I usually remain covetous or not? With thoughts of ill will or not? Overcome by sloth & drowsiness or not? Restless or not? Uncertain or gone beyond uncertainty? Angry or not? With soiled thoughts or unsoiled thoughts? With my body aroused or unaroused? Lazy or with persistence aroused? Unconcentrated or concentrated?’

“If, on examination, a monk knows, ‘I usually remain covetous, with thoughts of ill will, overcome by sloth & drowsiness, restless, uncertain, angry, with soiled thoughts, with my body aroused, lazy, or unconcentrated,’ then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head; in the same way, the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“But if, on examination, a monk knows, ‘I usually remain uncovetous, without thoughts of ill will, free of sloth & drowsiness, not restless, gone beyond uncertainty, not angry, with unsoiled thoughts, with my body unaroused, with persistence aroused, & concentrated,’ then his duty is to make an effort in maintaining those very same skillful qualities to a higher degree for the ending of the effluents.”

Read this translation of Aṅguttara Nikāya 10.51 Sacitta Sutta. One’s Own Mind by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 3.66 From… Sāḷhasutta: With Sāḷha and His Friend

…

“What do you think, Sāḷha? Is hate real?”

“Yes, sir.”

“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

…

What do you think? Is love real?”

“Yes, sir.”

“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

…

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

…

Read the entire translation of Aṅguttara Nikāya 3.66 Sāḷhasutta: With Sāḷha and His Friend by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.17 Paṭhamaagatisutta: Wrong Courses (1)

“Bhikkhus, there are these four ways of taking a wrong course. What four? One takes a wrong course because of desire, because of hatred, because of delusion, or because of fear. These are the four ways of taking a wrong course.”

If through desire, hate, fear, or delusion
one transgresses against the Dhamma,
one’s fame diminishes like the moon
in the dark fortnight.

Read this translation of Aṅguttara Nikāya 4.17 Paṭhamaagatisutta: Wrong Courses (1) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.164 Khama Sutta: Tolerant (1)

“Monks, there are these four modes of practice. Which four? Intolerant practice, tolerant practice, self-controlled practice, and even practice.

“And which is intolerant practice? There is the case where a certain individual, when insulted, returns the insult; when abused, returns the abuse; when bickered with, bickers in return. This is called intolerant practice.

“And which is tolerant practice? There is the case where a certain individual, when insulted, doesn’t return the insult; when abused, doesn’t return the abuse; when bickered with, doesn’t bicker in return. This is called tolerant practice.

“And which is self-controlled practice? There is the case where a monk, on seeing a form with the eye, doesn’t grasp at any theme or variations by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear.…

“On smelling an aroma with the nose.…

“On tasting a flavor with the tongue.…

“On touching a tactile sensation with the body.…

“On cognizing an idea with the intellect, he doesn’t grasp at any theme or variations by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“This is called self-controlled practice.

“And which is even practice? There is the case where a monk doesn’t acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to an arisen thought of ill will. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to an arisen thought of harmfulness. He abandons it, destroys it, dispels it, wipes it out of existence.

“He doesn’t acquiesce to any arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, wipes them out of existence.

“This is called even practice.

“These, monks, are four modes of practice.”

Read this translation of Aṅguttara Nikāya 4.164 Khama Sutta. Tolerant (1) by Bhikkhu Ṭhanissaro on DhammaTalks.org. 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.

AN 4.110 Āsīvisasutta: Vipers

“Mendicants, there are these four kinds of viper. What four?

One whose venom is fast-acting but not lethal,
one whose venom is lethal but not fast-acting,
one whose venom is both fast-acting and lethal, and
one whose venom is neither fast-acting nor lethal.

These are the four kinds of viper. In the same way, these four people similar to vipers are found in the world. What four?

One whose venom is fast-acting but not lethal,
one whose venom is lethal but not fast-acting,
one whose venom is both fast-acting and lethal, and
one whose venom is neither fast-acting nor lethal.

And how is a person’s venom fast-acting but not lethal? It’s when a person is often angry, but their anger doesn’t linger long. That’s how a person’s venom is fast-acting but not lethal. That person is like a viper whose venom is fast-acting but not lethal.

And how is a person’s venom lethal but not fast-acting? It’s when a person is not often angry, but their anger lingers for a long time.

And how is a person’s venom both fast-acting and lethal? It’s when a person is often angry, and their anger lingers for a long time.

And how is a person’s venom neither fast-acting nor lethal? It’s when a person is not often angry, and their anger doesn’t linger long.

These four people similar to vipers are found in the world.”

Read this translation of Aṅguttara Nikāya 4.110 Āsīvisasutta: Vipers by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.197 Mallikādevīsutta: Queen Mallikā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why in this life

some females are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant?
And why are some females ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious?
And why are some females attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant?
And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”

“Take a female who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant.

Take another female who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious.

Take another female who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant.

Take another female who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious.

This is why some females are ugly … and poor … and insignificant. And some females are ugly … but rich … and illustrious. And some females are attractive … but poor … and insignificant. And some females are attractive … and rich … and illustrious.”

When this was said, Queen Mallikā said to the Buddha:

“Sir, in another life

I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking.
In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.
In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. In this royal court I command maidens of the aristocrats, brahmins, and householders.

So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Read this translation of Aṅguttara Nikāya 4.197 Mallikādevīsutta: Queen Mallikā by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 7.64 Kodhanasutta: Irritable

“Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven?

Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man.

Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps at ease. An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing …

Furthermore, an enemy wishes for an enemy: ‘If only they don’t get all they need!’ Why is that? Because an enemy doesn’t like to have an enemy who gets all they need. When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing …

Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

These are the seven things that please and assist an enemy which happen to an irritable woman or man.

An irritable person is ugly
and they sleep badly.
When they get what they need,
they take it to be what they don’t need.

An angry person
kills with body or speech;
overcome with anger,
they lose their wealth.

Mad with anger,
they fall into disgrace.
Family, friends, and loved ones
avoid an irritable person.

Anger creates harm;
anger upsets the mind.
That person doesn’t recognize
the danger that arises within.

An angry person doesn’t know the good.
An angry person doesn’t see the truth.
When a person is beset by anger,
only blind darkness is left.

An angry person destroys with ease
what was hard to build.
Afterwards, when the anger is spent,
they’re tormented as if burnt by fire.

Their look betrays their sulkiness
like a fire’s smoky plume.
And when their anger flares up,
they make others angry.

They have no conscience or prudence,
nor any respectful speech.
One overcome by anger
has no island refuge anywhere.

The deeds that torment a man
are far from those that are good.
I’ll explain them now;
listen to this, for it is the truth.

An angry person slays their father;
their mother, too, they slay.
An angry person slays a saint;
a normal person, too, they slay.

A man is raised by his mother,
who shows him the world.
But an angry ordinary person slays
even that good woman who gave him life.

Like oneself, all sentient beings
hold themselves most dear.
But angry people kill themselves all kinds of ways,
distraught for many reasons.

Some kill themselves with swords,
some, distraught, take poison.
Some hang themselves with rope,
or fling themselves down a mountain gorge.

When they commit deeds of destroying life
and killing themselves,
they don’t realize what they do,
for anger leads to their downfall.

The snare of death in the form of anger
lies hidden in the heart.
You should cut it out by self-control,
by wisdom, energy, and right ideas.

An astute person should cut out
this unskillful thing.
And they’d train in the teaching in just the same way,
not yielding to sulkiness.

Free of anger, free of despair,
free of greed, with no more longing,
tamed, having given up anger,
the undefiled become fully extinguished.

Read this translation of Aṅguttara Nikāya 7.64 Kodhanasutta: Irritable 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.

AN 6.27 From… Paṭhamasamayasutta: Proper Occasions (1st)

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

“Sir, how many occasions are there for going to see an esteemed mendicant?”

“Mendicant, there are six occasions for going to see an esteemed mendicant. What six?

…

Further, there’s a time when a mendicant’s heart is overcome and mired in ill will, and they don’t truly understand the escape from ill will that has arisen. On that occasion they should go to an esteemed mendicant and say: ‘My heart is overcome and mired in ill will, and I don’t truly understand the escape from ill will that has arisen. Venerable, please teach me how to give up ill will.’ Then that esteemed mendicant teaches them how to give up ill will. This is the second occasion for going to see an esteemed mendicant.

…

Read the entire translation of Aṅguttara Nikāya 6.27 Paṭhamasamayasutta: Proper Occasions (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.122 From… Ūmibhayasutta: The Danger of Waves

“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, marsh crocodiles, whirlpools, and gharials.

These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, marsh crocodiles, whirlpools, and gharials.

And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as a lay person, I advised and instructed others. And now these mendicants—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.…

Read the entire translation of Aṅguttara Nikāya 4.122 Ūmibhayasutta: The Danger of Waves by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.200 From… Pemasutta: Love and Hate

“Mendicants, these four things are born of love and hate. What four?

Love is born of love,
hate is born of love,
love is born of hate, and
hate is born of hate.

And how is love born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I like.’ And so love for them springs up. That’s how love is born of love.

And how is hate born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I like.’ And so hate for them springs up. That’s how hate is born of love.

And how is love born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I dislike.’ And so love for them springs up. That’s how love is born of hate.

And how is hate born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I dislike.’ And so hate for them springs up. That’s how hate is born of hate.

These are the four things that are born of love and hate.

…

Read the entire translation of Aṅguttara Nikāya 4.200 Pemasutta: Love and Hate 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.

AN 3.132 Lekhasutta: Inscriptions

“Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.

“And how is an individual like an inscription in rock? There is the case where a certain individual is often angered, and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.

“And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn’t stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn’t last a long time, in the same way a certain individual is often angered, but his anger doesn’t stay with him a long time. This is called an individual like an inscription in soil.

“And how is an individual like an inscription in water? There is the case where a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn’t last a long time, in the same way a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.

“These are the three types of individuals to be found existing in the world.”

Read this translation of Aṅguttara Nikāya 3.132 Lekhasutta: Inscriptions by Thanissaro Bhikkhu on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.43 Paṭhamakodhagarusutta: Valuing Anger

“Mendicants, these four people are found in the world. What four? People who value anger, or denigration, or material possessions, or honor rather than the true teaching. These are the four people found in the world.

These four people are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material possessions, or honor. These are the four people found in the world.

Mendicants who value anger and denigration,
possessions and honor,
don’t grow in the teaching
that was taught by the perfected Buddha.

But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching
that was taught by the perfected Buddha.”

Read this translation of Aṅguttara Nikāya 4.43 Paṭhamakodhagarusutta: Valuing Anger by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.93 Dutiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (2nd)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. These are the six things that can’t be done.”

Read this translation of Aṅguttara Nikāya 6.93 Dutiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.92 Paṭhamaabhabbaṭṭhānasutta: Things That Can’t Be Done (1st)

[NOTE: A “person accomplished in view” refers to someone who is at least a stream enterer.]

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.”

Read this translation of Aṅguttara Nikāya 6.92 Paṭhamaabhabbaṭṭhānasutta: Things That Can’t Be Done (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.

AN 9.12 Saupādisesasutta: With Something Left Over

[NOTE: One of the important qualities of a stream enterer is that they won’t be reborn in bad destinations but they can be reborn in good destinations. It seems not everyone in the time of the Buddha believed that was possible.]

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

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:

“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”

Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.”

Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?

There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. What nine?

1. There’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished between one life and the next. This is the first person …

2. Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished upon landing. This is the second person …

3. With the ending of the five lower fetters they’re extinguished without extra effort. This is the third person …

4. With the ending of the five lower fetters they’re extinguished with extra effort. This is the fourth person …

5. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm*. This is the fifth person …

6. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This is the sixth person …

7. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. This is the seventh person …

8. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. This is the eighth person …

9. Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. This is the ninth person …

These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. Why is that? For I didn’t want those who heard it to introduce negligence. However, I have spoken it in order to answer your question.”

* the Akaniṭṭha realm is the highest of the Pure Abodes. Only non-returners are born in the Pure Abodes

Read this translation of Aṅguttara Nikāya 9.12 Saupādisesasutta: With Something Left Over by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 9.27 Paṭhamaverasutta: Dangers and Threats (1st)

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

“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? 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—visible in this very 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, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

And 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. These are the four factors of stream-entry that they have.

When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

Read this translation of Aṅguttara Nikāya 9.27 Paṭhamaverasutta: Dangers and Threats (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.119–139 Tapussasutta… About Tapussa, Etc.

“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless. What six?

Experiential confidence in the Buddha,
the teaching,
and the Saṅgha,
and noble ethics,
knowledge,
and freedom.

Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.

“Mendicants, having six qualities the householders Bhallika … Sudatta Anāthapiṇḍika … Citta of Macchikāsaṇḍa … Hatthaka of Āḷavī … Mahānāma the Sakyan … Ugga of Vesālī … Uggata … Sūra of Ambaṭṭha … Jīvaka Komārabhacca … Nakula’s father … Tavakaṇṇika … Pūraṇa … Isidatta … Sandhāna … Vijaya … Vijayamāhita … Meṇḍaka … the lay followers Vāseṭṭha … Ariṭṭha … and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.”

Read this translation of Aṅguttara Nikāya 6.119 Tapussasutta: About Tapussa by Bhikkhu Sujato on SuttaCentral.net. Read this translation of Aṅguttara Nikāya 6.120–139 Bhallikādisutta: About Bhallika, Etc. by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.94 Tatiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (3rd)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher. These are the six things that can’t be done.”

Note: A “person accomplished in view” is synonymous with a stream-enterer. A “perfected one” is the translation for “arahant.” Shedding the blood of a Realized one refers to harming a Buddha physically to the point of making him bleed, not things like damaging Buddha statues—although a stream enterer probably wouldn’t do that any way. And a schism in the Sangha has a very specific meaning according to the Vinaya and can only be done by monastics—although it’s also unlikely that a lay stream enterer would cause any kind of intentional disharmony.

Read this translation of Aṅguttara Nikāya 6.94 Tatiyaabhabbaṭṭhānasutta: Things That Can’t Be Done (3rd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.97 Ānisaṁsasutta: Benefit

“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six?

You’re bound for the true teaching.
You’re not liable to decline.
You suffer only for a limited period.
You have unshared knowledge.
You’ve clearly seen causes
and the phenomena that arise from causes.

These are the six benefits of realizing the fruit of stream-entry.”

“Unshared knowledge” means things not known by ordinary people.

Read this translation of Aṅguttara Nikāya 6.97 Ānisaṁsasutta: Benefit 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.

AN 10.29 From… Paṭhamakosalasutta: Kosala (1st)

…There comes a time when this cosmos contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish.

Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.…

Read the entire translation of Aṅguttara Nikāya 10.29 Paṭhamakosalasutta: Kosala (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.34 Mahāmoggallānasutta: With Mahāmoggallāna

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

Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind, “Which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”

Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. There they knew that Tissa the Brahmā was very mighty and powerful.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm.

Tissa saw Moggallāna coming off in the distance, and said to him, “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side.

Moggallāna said to him, “Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”

“The gods of the Four Great Kings know this.”

“But do all of them know this?”

“No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”

“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”

“The gods of these various classes know this.”

“But do all of them know this?”

Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove.

Read this translation of Aṅguttara Nikāya 6.34 Mahāmoggallānasutta: With Mahāmoggallāna by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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