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Samyutta Nikāya

SN 48.17 Tatiyavitthārasutta: In Detail (3rd)

“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. These five faculties are not a waste, I say.”

Read this translation of Saṁyutta Nikāya 48.17 Tatiyavitthārasutta: In Detail (3rd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 48.9 Paṭhamavibhaṅgasutta: Analysis (1st)

“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘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.’ This is called the faculty of faith.

And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the faculty of energy.

And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the faculty of mindfulness.

And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

These are the five faculties.”

Read this translation of Saṁyutta Nikāya 48.9 Paṭhamavibhaṅgasutta: Analysis (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 51.11 Pubbasutta: Before

At Sāvatthī.

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

When the four bases of psychic power have been developed and cultivated in this way, they hear both kinds of sounds, human and heavenly, whether near or far.

When the four bases of psychic power have been developed and cultivated in this way, they understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 51.20 Vibhaṅgasutta: Analysis

“Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.

How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

And what is enthusiasm that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.

And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.

And what is enthusiasm that’s constricted internally? It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.

And what is enthusiasm that’s scattered externally? It’s when enthusiasm is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm scattered externally.

And how does a mendicant meditate perceiving before and behind: as before, so behind; as behind, so before? It’s when the perception of before and behind is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. That’s how a mendicant meditates perceiving before and behind: as before, so behind; as behind, so before.

And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

And what is energy that’s too lax? …

And what is mental development that’s too lax? …

And what is inquiry that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.

And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.

And what is inquiry that’s constricted internally? It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.

And what is inquiry that’s scattered externally? It’s when inquiry is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry scattered externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

Read this translation of Saṁyutta Nikāya 51.20 Vibhaṅgasutta: Analysis by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 49.1: Slanting

At Sāvatthī.

There the Buddha said:

“Mendicants, there are these four right efforts. What four?

It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. These are the four right efforts.

The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.

And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment?

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.”

Read this translation of Saṁyutta Nikāya 49.1 by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 47.8 Sūdasutta: The Cook

“Bhikkhus, suppose a foolish, incompetent, unskilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland.

“That foolish, incompetent, unskilful cook does not pick up the sign of his own master’s preference: ‘Today this curry pleased my master, or he reached for this one, or he took a lot of this one, or he spoke in praise of this one; or the sour curry pleased my master today, or he reached for the sour one, or he took a lot of the sour one, or he spoke in praise of the sour one; or the bitter curry … or the pungent curry … or the sweet curry … or the sharp curry … or the mild curry … or the salty curry … or the bland curry pleased my master … or he spoke in praise of the bland one.’

“That foolish, incompetent, unskilful cook does not gain gifts of clothing, wages, and bonuses. For what reason? Because that foolish, incompetent, unskilful cook does not pick up the sign of his own master’s preference.

“So too, bhikkhus, here some foolish, incompetent, unskilful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up that sign.

“That foolish, incompetent, unskilful bhikkhu does not gain pleasant dwellings in this very life, nor does he gain mindfulness and clear comprehension. For what reason? Because, bhikkhus, that foolish, incompetent, unskilful bhikkhu does not pick up the sign of his own mind.

“Suppose, bhikkhus, a wise, competent, skilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland.

“That wise, competent, skilful cook picks up the sign of his own master’s preference: ‘Today this curry pleased my master … or he spoke in praise of the bland one.’

“That wise, competent, skilful cook gains gifts of clothing, wages, and bonuses. For what reason? Because that wise, competent, skilful cook picks up the sign of his own master’s preference.

“So too, bhikkhus, here some wise, competent, skilful bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his corruptions are abandoned, he picks up that sign.

“That wise, competent, skilful bhikkhu gains pleasant dwellings in this very life, and he gains mindfulness and clear comprehension. For what reason? Because, bhikkhus, that wise, competent, skilful bhikkhu picks up the sign of his own mind.”

Read this translation of Saṁyutta Nikāya 47.8 Sūdasutta: The Cook by Bhikkhu Bodhi 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.

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SN 47.29 Sirivaḍḍhasutta: Sirivaḍḍha

On one occasion the Venerable Ānanda was dwelling at Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the householder Sirivaḍḍha was sick, afflicted, gravely ill. Then the householder Sirivaḍḍha addressed a man thus:

“Come, good man, approach the Venerable Ānanda, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the householder Sirivaḍḍha is sick, afflicted, gravely ill; he pays homage to the Venerable Ānanda with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Venerable Ānanda would come to the residence of the householder Sirivaḍḍha out of compassion.’”

“Yes, master,” that man replied, and he approached the Venerable Ānanda, paid homage to him, sat down to one side, and delivered his message. The Venerable Ānanda consented by silence.

Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, went to the residence of the householder Sirivaḍḍha. He then sat down in the appointed seat and said to the householder Sirivaḍḍha: “I hope you are bearing up, householder, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

“Well then, householder, you should train thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. I will dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.’ It is in such a way that you should train.”

“Venerable sir, as to these four establishments of mindfulness taught by the Blessed One—these things exist in me, and I live in conformity with those things. I dwell, venerable sir, contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Blessed One, I do not see any of these unabandoned in myself.”

“It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of nonreturning.”

Read this translation of Saṁyutta Nikāya 47.29 Sirivaḍḍhasutta: Sirivaḍḍha by Bhikkhu Bodhi 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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SN 1.33 Sādhusutta: Good

At Sāvatthī.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.

Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

A man who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇi River;
that mortal arrives at celestial fields.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

The Holy One praises giving intelligently
to those worthy of offerings here
in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained
when it comes to living creatures.

One who lives without harming any living being
never does bad because of others’ blame;
for in that case they praise the coward, not the brave;
and the virtuous never do bad out of fear.”

Then another deity said to the Buddha, “Sir, who has spoken well?”

“You’ve all spoken well in your own way. However, listen to me also:

It’s true that giving is praised in many ways
but the path of the teaching is better than giving,
for in days old and older still,
the wise and virtuous even attained extinction.”

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SN 1.32 Maccharisutta: Stinginess

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’ s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

“Through stinginess and negligence
A gift is not given.
One who knows, desiring merit,
Should surely give a gift.”

Then another devatā recited these verses in the presence of the Blessed One:

“That which the miser fears when he does not give
Is the very danger that comes to the nongiver.
The hunger and thirst that the miser fears
Afflict that fool in this world and the next.

“Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Deeds of merit are the support for living beings
When they arise in the other world.”

Then another devatā recited these verses in the presence of the Blessed One:

“They do not die among the dead
Who, like fellow travellers on the road,
Provide though they have but a little:
This is an ancient principle.

“Some provide from the little they have,
Others who are affluent don’t like to give.
An offering given from what little one has
Is worth a thousand times its value.”

Then another devatā recited these verses in the presence of the Blessed One:

“The bad do not emulate the good,
Who give what is hard to give
And do deeds hard to do:
The Dhamma of the good is hard to follow.

“Therefore their destination after death
Differs for the good and the bad:
The bad go to hell,
The good are bound for heaven.”

Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”

“You have all spoken well in a way. But listen to me too:

“If one practises the Dhamma
Though getting on by gleaning,
If while one supports one’s wife
One gives from the little one has,
Then a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
Of the gift of one like him.”

Then another devatā addressed the Blessed One in verse:

“Why does their sacrifice, vast and grand,
Not share the value of the righteous one’s gift?
Why are a hundred thousand offerings
Of those who sacrifice a thousand
Not worth even a fraction
Of the gift of one like him?”

Then the Blessed One answered that devatā in verse:

“Since they give while settled in unrighteousness,
Having slain and killed, causing sorrow,
Their offering—tearful, fraught with violence—
Shares not the value of the righteous one’s gift.
That is why a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
Of the gift of one like him.”

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SN 1.42 Kiṁdadasutta: Giving What?

A devatā:

“Giving what does one give strength?
Giving what does one give beauty?
Giving what does one give ease?
Giving what does one give sight?
Who is the giver of all?
Being asked, please explain to me.”

The Blessed One:

“Giving food, one gives strength;
Giving clothes, one gives beauty;
Giving a vehicle, one gives ease;
Giving a lamp, one gives sight.

“The one who gives a residence
Is the giver of all.
But the one who teaches the Dhamma
Is the giver of the Deathless.”

Read this translation of Saṁyutta Nikāya 1.42 Kiṁdadasutta: Giving What? by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 2.23 Serīsutta: With Serī

    Standing to one side, the god Serī addressed the Buddha in verse:

    “Both gods and humans
    enjoy their food.
    So what’s the name of the spirit
    who doesn’t like food?”

    The Buddha:

    “Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.”

    “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

    “Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

    Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

    Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

    Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

    Then my men approached me and said, ‘Now Your Majesty is not giving gifts at all!’ When they said this, I said to those men, ‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

    ‘Those who give with faith
    and a clear and confident heart,
    partake of food
    in this world and the next.

    So you should dispel stinginess,
    overcoming that stain, and give a gift.
    The good deeds of sentient beings
    support them in the next world.’”

    Read this translation of Saṁyutta Nikāya 2.23 Serīsutta: With Serī 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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    SN 20.4 Okkhāsutta: Rice Pots

    At Sāvatthī.

    “Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

    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.”

    Read this translation of Saṁyutta Nikāya 20.4 Okkhāsutta: Rice Pots 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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    SN 11.14 Daliddasutta: Poor

    On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

    “Venerable sir!” those bhikkhus replied. The Blessed One said this:

    “Bhikkhus, once in the past in this same Rajagaha there was a poor man, a pauper, an indigent. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshone the other devas in regard to beauty and glory.

    “Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! For formerly, when this young deva was a human being, he was a poor man, a pauper, an indigent. Yet with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

    “Then, bhikkhus, Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, do not find fault with this young deva. Formerly, when this young deva was a human being, he undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

    “Then, bhikkhus, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses:

    “‘When one has faith in the Tathagata,
    Unshakable and well established,
    And good conduct built on virtue,
    Dear to the noble ones and praised;

    “‘When one has confidence in the Saṅgha
    And one’s view is straightened out,
    They say that one isn’t poor;
    One’s life is not lived in vain.

    “‘Therefore the person of intelligence,
    Remembering the Buddha’s Teaching,
    Should be devoted to faith and virtue,
    To confidence and vision of the Dhamma.’”

    Read this translation of Saṁyutta Nikāya 11.14 Daliddasutta: Poor by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

    SN 16.3 Candūpamāsutta: Like the Moon

    [Note: Although the Buddha is directly addressing monastics and monastic behaviour, it is a teaching valuable for anyone who wants to gain faith in the Triple Gem and understand how the Buddha expected monastics to receive gifts.]

    At Savatthī. “Bhikkhus, you should approach families like the moon— drawing back the body and mind, always acting like newcomers, without impudence towards families. Just as a man looking down an old well, a precipice, or a steep riverbank would draw back the body and mind, so too, bhikkhus, should you approach families.

    “Bhikkhus, Kassapa approaches families like the moon—drawing back the body and mind, always acting like a newcomer, without impudence towards families. What do you think, bhikkhus, what kind of bhikkhu is worthy to approach families?”

    “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

    Then the Blessed One waved his hand in space and said: “Bhikkhus, just as this hand does not get caught in space, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ He is as elated and happy over the gains of others as he is over his own gains. Such a bhikkhu is worthy to approach families.

    “Bhikkhus, when Kassapa approaches families his mind does not get caught, held fast, or bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ He is as elated and happy over the gains of others as he is over his own gains.

    “What do you think, bhikkhus, how is a bhikkhu’s teaching of the Dhamma impure, and how is his teaching of the Dhamma pure?”

    “Venerable sir, our teachings are rooted in the Blessed One….”

    “Then listen and attend closely, bhikkhus, I will speak.”

    “Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

    “A bhikkhu teaches the Dhamma to others with the thought: ‘Oh, may they listen to the Dhamma from me! Having listened, may they gain confidence in the Dhamma! Being confident, may they show their confidence to me!’ Such a bhikkhu’s teaching of the Dhamma is impure.

    “But a bhikkhu teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ Thus he teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern. Such a bhikkhu’s teaching of the Dhamma is pure.

    “Bhikkhus, Kassapa teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One…. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ He teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern.

    “Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa. Being exhorted, you should practise accordingly.”

    Read this translation of Saṁyutta Nikāya 16.3 Candūpamāsutta: Like the Moon 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.

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    SN 11.12 Sakkanāmasutta: Sakka’s Names

    Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants:

    “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā.

    In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada the Firstgiver.

    In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka the Able.

    In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava the Houser.

    Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha the Thousand-Eyed.

    Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

    Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called lord of gods.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

    As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

    In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

    A person who respects their parents,
    and honors the elders in the family,
    whose speech is gentle and courteous,
    and has given up divisiveness;

    who’s committed to getting rid of stinginess,
    is truthful, and has mastered anger:
    the gods of the thirty-three
    say they really are a true person.”

    Read this translation of Saṁyutta Nikāya 11.12 Sakkanāmasutta: Sakka’s Names by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 3.24 Issattha Sutta: Archery Skills

    Near Sāvatthī. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Where, lord, should a gift be given?”

    “Wherever the mind feels confidence, great king.”

    “But a gift given where, lord, bears great fruit?”

    “This (question) is one thing, great king—‘Where should a gift be given?’—while this—‘A gift given where bears great fruit?’—is something else entirely. What is given to a virtuous person—rather than to an unvirtuous one—bears great fruit. In that case, great king, I will ask you a counter-question. Answer as you see fit.

    “What do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”

    “No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”

    “Then a brahman youth… a merchant youth… a laborer youth would come along—untrained, unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?”

    “No, lord, I wouldn’t take him on. I wouldn’t have any use for a man like that.”

    “Now, what do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would you take him on? Would you have any use for a man like that?”

    “Yes, lord, I would take him on. I would have use for a man like that.”

    “Then a brahman youth… a merchant youth… a laborer youth would come along—trained, practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee. Would take you him on? Would you have any use for a man like that?”

    “Yes, lord, I would take him on. I would have use for a man like that.”

    “In the same way, great king. When someone has gone forth from the home life into homelessness—no matter from what clan—and he has abandoned five factors and is endowed with five, what is given to him bears great fruit.

    “And which five factors has he abandoned? He has abandoned sensual desire… ill will… sloth & drowsiness… restlessness & anxiety… uncertainty. These are the five factors he has abandoned. And with which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training… the aggregate of concentration of one beyond training… the aggregate of discernment of one beyond training… the aggregate of release of one beyond training… the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.

    “What is given to one who has abandoned five factors and is endowed with five factors in this way bears great fruit.”

    That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

    “As a king intent on battle
    would hire a youth
    in whom there are
       archery skills,
       persistence,
       & strength,
    and not, on the basis of birth,
             a coward;
    so, too, you should honor
    a person of noble conduct, wise,
    in whom are established
          composure
          & patience,
    even though
    his birth may be lowly.

    Let donors build
    pleasant hermitages
    and there invite the learned to stay.
    Let them make reservoirs
       in dry forests
    and walking paths
       where it’s rough.
    Let them, with a clear, calm awareness,
    give food, drink, snacks,
    clothing, & lodgings
    to those who’ve become
    straightforward.

    Just as a hundred-billowed,
       lightning-garlanded,
       thundering cloud,
    raining down on the wealth-bearing [earth],
    fills the highlands & low,
       even so
    a person of conviction & learning,
       wise,
    having stored up provisions,
    satisfies wayfarers
    with food & drink.
       Delighting in distributing alms,
          ‘Give to them!
          Give!’
          he says.

    That
    is his thunder,
    like a raining cloud’s.
    That shower of merit,
          abundant,
    rains back on the one
          who gives.”

    Read this translation of Saṁyutta Nikāya 3.24 Issattha Sutta. Archery Skillsby Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 41.10 Gilānadassanasutta: Seeing the Sick

    Now at that time the householder Citta was sick, suffering, gravely ill.

    Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!”

    When they said this, Citta said to them, “That too is impermanent! That too will pass! That too will be left behind!”

    When he said this, his friends and colleagues, relatives and kin said, “Be mindful, master! Don’t babble.”

    “What have I said that makes you say that?”

    “It’s because you said: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “But what reason do they see for saying that to you?”

    “They think: ‘This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ That’s the reason they see for saying to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

    “Then, master, advise us!”

    “So you should train like this:

    We will have 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.’

    We will have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

    We will have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

    And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

    Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.

    Read this translation of Saṁyutta Nikāya 41.10 Gilānadassanasutta: Seeing the Sick by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 37.32 Ṭhānasutta: Things

    “Mendicants, there are five things that are hard to get for females who have not made merit. What five?

    ‘May I be born into a suitable family!’ This is the first thing.

    ‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing.

    ‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

    ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

    ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

    These are the five things that are hard to get for females who have not made merit.

    There are five things that are easy to get for females who have made merit. What five?

    ‘May I be born into a suitable family!’ This is the first thing.

    ‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing.

    ‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

    ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

    ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

    These are the five things that are easy to get for females who have made merit.”

    Read this translation of Saṁyutta Nikāya 37.32 Ṭhānasutta: Things by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 7.14 Mahāsāla Sutta: Father

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    Ok, now on to today’s sutta:

    At the city of Sāvatthī…

    Then a certain father of the brahmin caste wearing a dirty shabby outfit, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha asked him, “Dear father, why are you wearing a dirty shabby outfit?”

    “Master Gotama, I have four sons. At their wives’ order my sons chased me out from my house.”

    “Well then, father, memorize these verses that I am going to teach you now and recite them when your sons are all seated in the assembly hall with a large crowd.”

    The Buddha:

    “I was overjoyed when my sons were born,
    and wished for them the very best.
    But at their wives’ order they chased me out,
    as dogs chase out a pig.

    “These nasty sons are mean,
    though they called me dear dad.
    They’re cruel demons in the shape of sons,
    throwing me out as I’ve grown old.

    “Like an old, useless horse,
    led away from its fodder,
    the elderly father of those fools,
    begs for food at others’ homes.

    “Even my walking stick is better,
    than those disobedient sons,
    because this stick drives off a wild bull,
    and even a wild dog.

    “It goes before me in the dark,
    on uneven grounds it supports me.
    By the wonderful power of this stick,
    when I stumble, I stand firm again.”

    Having memorized those verses taught by the Buddha, the father recited them when his sons were all seated in the assembly hall with a large crowd.

    “I was overjoyed when my sons were born,
    and wished for them the very best.
    But at their wives’ order they chased me out,
    as dogs chase out a pig.

    “Like an old, useless horse,
    led away from its fodder,
    the elderly father of those fools,
    begs for food at others’ homes.

    “Even my walking stick is better,
    than those disobedient sons,
    because this stick drives off a wild bull,
    and even a wild dog.

    “These ungrateful sons are mean,
    though they called me dear dad.
    They’re cruel demons in the shape of sons,
    throwing me out as I’ve grown old.”

    Then those sons brought him back home, bathed him, and gave him two new cloths.

    Then the father, taking one of the cloths, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, as you know I am from the brahmin caste and according to our tradition we offer gifts to our teachers. Master Gotama is also one of my teachers now. May Master Gotama please accept my gift!”

    So the Buddha accepted the cloth out of compassion. Then the father said to the Buddha, “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. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”

    Read this translation of Saṁyutta Nikāya 7.14 Mahāsāla Sutta: Father by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.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.

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    SN 47.48 Mittasutta: Friends

    “Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.

    What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

    Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.”

    Read this translation of Saṁyutta Nikāya 47.48 Mittasutta: Friends 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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    SN 10.7 Punabbasusutta: With Punabbasu

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

    Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

    Then the native spirit Punabbasu’s Mother soothed her little children, saying:

    “Hush, little Uttarā!
    Hush, Punabbasu!
    For I want to listen to the teaching
    of the Teacher, the supreme Buddha.

    Since the Blessed One spoke of extinguishment,
    the release from all ties,
    I have a lasting love
    for this teaching.

    In this world, your own child is dear;
    in this world, your own husband is dear;
    but even greater than that is my love
    for this teaching’s quest.

    For neither son nor husband,
    dear as they are, can free you from suffering;
    as listening to the true teaching
    frees living creatures from suffering.

    In this world mired in suffering,
    fettered by old age and death,
    I want to listen to the teaching
    that the Buddha awakened to,
    which frees you from old age and death.
    So hush, Punabbasu!”

    “Mom, I’m not speaking,
    and Uttarā is silent, too.
    Focus just on the teaching,
    for it’s nice to listen to the true teaching.
    And it’s because we haven’t understood the teaching
    that we live in suffering, Mom.

    He is a beacon for those who are lost
    among gods and humans.
    The Buddha, bearing his final body,
    the Clear-eyed One teaches Dhamma.”

    “It’s good that my child’s so astute,
    this child I bore and suckled!
    My child loves the pure teaching
    of the supreme Buddha.

    Punabbasu, may you be happy!
    Today, I rise.
    Hear me too, Uttarā:
    I have seen the noble truths!”

    Read this translation of Saṁyutta Nikāya 10.7 Punabbasusutta: With Punabbasu by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 1.54 Vatthusutta: Grounds

    [Note: This is a discussion between a deva and the Buddha.]

    “What is the ground of human beings?
    What is the best companion here?
    By what do the creatures who live off the earth
    sustain their life?”

    “Children are the ground of human beings.
    A wife is the best companion.
    The creatures who live off the earth
    sustain their life by rain.”

    Read this translation of Saṁyutta Nikāya 1.54 Vatthusutta: Grounds 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.

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    SN 7.15 Mānatthaddha Sutta: Big-headed One

    At the city of Sāvatthī…

    Now at that time, a person named Mānatthaddha of the brahmin caste was living in the city of Sāvatthī. He didn’t pay respect to his mother or father, his teacher, or his oldest brother. Now, at that time the Buddha was teaching the Dhamma, surrounded by a large assembly.

    Then Mānatthaddha thought, “The monk Gotama is teaching the Dhamma, surrounded by a large assembly. I shall go see him. However, only if he speaks to me, shall I speak to him. But if he doesn’t speak to me, neither will I.”

    Then Mānatthaddha went up to the Buddha, and stood silently to one side. But the Buddha didn’t speak to him.

    Then Mānatthaddha thought, “This monk Gotama knows nothing!” And he wanted to go back from there right away. Then the Buddha reading his mind and knowing what Mānatthaddha was thinking, told him in verse:

    “Mānatthaddha, you came here with a goal in mind,
    therefore it is not good for you to be arrogant.
    You should achieve the goal which brought you here.”

    Then Mānatthaddha was shocked and thought, “Surely the monk Gotama read my mind!” He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Master Gotama, I am Mānatthaddha! I am Mānatthaddha!”

    Then the people of that assembly were stunned. “It’s incredible, it’s amazing! This Mānatthaddha doesn’t bow to his mother or father, his teacher, or his oldest brother. Yet he shows such utmost respect to the monk Gotama!”

    Then the Buddha said to Mānatthaddha, “Enough, Mānatthaddha, get up and take your own seat. Your mind has confidence in me.”

    Then Mānatthaddha took his seat and said to the Buddha:

    “Towards whom should I not be arrogant?
    Who should I respect?
    Who should I treat well?
    Who is it good to honour wholeheartedly?”

    The Buddha:

    “You should not be arrogant towards your mother, father,
    your older brothers and sisters and your teacher.
    You should especially respect these four people.
    You should treat them well.
    And you should honour them wholeheartedly.

    “There are liberated monks in this world.
    They have realized the truth of life.
    They are cool hearted, unsurpassed and free of defilements.
    Worship them without being arrogant and conceited.”

    When the Buddha taught the Dhamma like this, Mānatthaddha said to the Buddha, “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. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge to the Triple Gem for as long as I live.”

    Read this translation of Saṁyutta Nikāya 7.15 Mānatthaddha Sutta: Big-headed One 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.

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    SN 3.20 Aputtaka Sutta: Heirless (2)

    Near Sāvatthī. Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there the Blessed One said to him, “Well now, great king, where are you coming from in the middle of the day?”

    “Just now, lord, a money-lending householder died in Sāvatthī. I have come from conveying his heirless fortune to the royal palace: ten million in silver, to say nothing of the gold. But even though he was a money-lending householder, his enjoyment of food was like this: He ate broken rice & pickle brine. His enjoyment of clothing was like this: He wore three lengths of hempen cloth. His enjoyment of a vehicle was like this: He rode in a dilapidated little cart with an awning of leaves.”

    “That’s the way it is, great king. That’s the way it is. Once in the past that money-lending householder provided alms for the Private Buddha named Tagarasikhi. Saying (to his servant), ‘Give alms to the contemplative,’ he got up from his seat and left. After giving, though, he felt regret: ‘It would have been better if my slaves or servants had eaten those alms.’ And he also murdered his brother’s only heir for the sake of his fortune. Now, the result of his action in having provided alms for the Private Buddha named Tagarasikhi was that he appeared seven times in a good destination, a heavenly world. And through the remaining result of that action he acted as moneylender seven times in this very same Sāvatthī. But the result of his action in feeling regret after giving (those) alms—‘It would have been better if my slaves or servants had eaten those alms’—was that his mind didn’t lend itself to the lavish enjoyment of food, didn’t lend itself to the lavish enjoyment of clothing, didn’t lend itself to the lavish enjoyment of a vehicle, didn’t lend itself to the lavish enjoyment of the five strings of sensuality. The result of his action in having murdered his brother’s only heir for the sake of his fortune was that he boiled in hell for many years, many hundreds of years, many thousands of years, many hundred-thousands of years. And through the remaining result of that action he has left this seventh heirless fortune to the royal treasury.

    “Now, because of the wasting away of that money-lending householder’s old merit and his non-accumulation of new merit, he is today boiling in the Great Roruva hell.”

    “So he has reappeared in the Great Roruva hell, lord?”

    “Yes, great king. He has reappeared in the Great Roruva hell.”

    That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

    “Grain, wealth, silver, gold,
    or whatever other belongings you have;
    slaves, servants, errand-runners,
    & any dependents:
       You must go without taking
          any of them;
       you must leave
          all of them
             behind.

       What you do
    with body, speech, or mind:
       that   is yours;
             taking
       that   you go;
       that’s
       your follower,
          like a shadow
          that never leaves.

    Thus you should do what is fine
    as a stash for the next life.
       Acts of merit
    are the support for beings
    in their after-death world.”

    Read this translation of Saṁyutta Nikāya 3.20 Aputtaka Sutta. Heirless (2)by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 15.14–19 Mātu Sutta: Mother

    Near Sāvatthī. There the Blessed One said: “From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find.… A being who has not been your father.… your brother.… your sister.… your son.… your daughter at one time in the past is not easy to find.

    “Why is that? From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries—enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”

    Read this translation of Saṁyutta Nikāya 15.14–19 Mātu Sutta. Mother by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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    SN 1.79 Pātheyyasutta: Provisions for a Journey

    A deva:

    “What secures provisions for a journey?
    What is the abode of wealth?
    What drags a person around?
    What in the world is hard to discard?
    By what are many beings bound
    Like birds caught in a snare?”

    The Buddha:

    “Faith secures provisions for a journey;
    Fortune is the abode of wealth;
    Desire drags a person around;
    Desire is hard to discard in the world.
    By desire many beings are bound
    Like birds caught in a snare.”

    Read this translation of Saṁyutta Nikāya 1.79 Pātheyyasutta: Provisions for a Journey 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.

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    SN 55.24 Paṭhamasaraṇānisakkasutta: About Sarakāni (1st)

    At Kapilavatthu.

    Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

    At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink alcohol.”

    Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

    “Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha. How could he go to the underworld?

    Take a certain person who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

    Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

    Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. 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 person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

    Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

    Take another person who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

    Take another person who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

    If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”

    Read this translation of Saṁyutta Nikāya 55.24 Paṭhamasaraṇānisakkasutta: About Sarakāni (1st) 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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    SN 4.22 Samiddhisutta: Samiddhi

    On one occasion the Blessed One was dwelling among the Sakyans at Silavati . Now on that occasion the Venerable Samiddhi was dwelling not far from the Blessed One—diligent, ardent, and resolute. Then, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind thus: “It is indeed a gain for me, it is well gained by me, that my teacher is the Arahant, the Perfectly Enlightened One! It is indeed a gain for me, it is well gained by me, that I have gone forth in this well-expounded Dhamma and Discipline! It is indeed a gain for me, it is well gained by me, that my companions in the holy life are virtuous, of good character!”

    Then Mara the Evil One, having known with his own mind the reflection in the mind of the Venerable Samiddhi, approached him and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open.

    Then the Venerable Samiddhi approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened.

    The Blessed One said: “That was not the earth splitting open, Samiddhi. That was Mara the Evil One, who had come in order to confound you. Go back, Samiddhi, and dwell diligent, ardent, and resolute.”

    “Yes, venerable sir,” the Venerable Samiddhi replied. Then he rose from his seat, paid homage to the Blessed One, and departed, keeping him on the right.

    A second time, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind … And a second time Mara the Evil One … … made a loud noise, frightful and terrifying, as though the earth were splitting open.

    Then the Venerable Samiddhi, having understood, “This is Mara the Evil One,” addressed him in verse:

    “I have gone forth out of faith
    From the home to the homeless life.
    My mindfulness and wisdom are mature,
    And my mind well concentrated.
    Conjure up whatever forms you wish,
    But you will never make me tremble.”

    Then Mara the Evil One, realizing, “The bhikkhu Samiddhi knows me,” sad and disappointed, disappeared right there.

    Read this translation of Saṁyutta Nikāya 4.22 Samiddhisutta: Samiddhi 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.

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    SN 16.7 Dutiyaovādasutta: Exhortation (2)

    At Rajagaha in the Bamboo Grove. Then the Venerable Mahakassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I should exhort the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should.”

    “Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully. Venerable sir, for one who has no faith in regard to wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth. Just as, during the dark fortnight, whether day or night comes the moon declines in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has no faith in wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth.

    “A person without faith, venerable sir: this is a case of decline. A person without a sense of shame … who is unafraid of wrongdoing … who is lazy … unwise … angry … malicious: this is a case of decline. When there are no bhikkhus who are exhorters: this is a case of decline.

    “Venerable sir, for one who has faith in regard to wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline. Just as, during the bright fortnight, whether day or night comes the moon grows in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has faith in wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline.

    “A person with faith, venerable sir: this is a case of nondecline. A person with a sense of shame … who is afraid of wrongdoing … energetic … wise … without anger … without malice: this is a case of nondecline. When there are bhikkhus who are exhorters: this is a case of nondecline.”

    “Good, good, Kassapa!”

    [The Buddha then repeats the entire statement of the Venerable Mahakassapa.]

    Read this translation of Saṁyutta Nikāya 16.7 Dutiyaovādasutta: Exhortation (2) 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.

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    SN 14.17 Assaddhasaṁsandanasutta: Faithless

    At Sāvatthī.

    “Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the imprudent with the imprudent, the unlearned with the unlearned, the lazy with the lazy, the unmindful with the unmindful, and the witless with the witless.

    In the past, too, sentient beings came together and converged because of an element. …

    In the future, too, sentient beings will come together and converge because of an element. …

    At present, too, sentient beings come together and converge because of an element. …

    Sentient beings come together and converge because of an element: the faithful with the faithful, the conscientious with the conscientious, the prudent with the prudent, the learned with the learned, the energetic with the energetic, the mindful with the mindful, and the wise with the wise. In the past … In the future … At present, too, sentient beings come together and converge because of an element. …”

    Read this translation of Saṁyutta Nikāya 14.17 Assaddhasaṁsandanasutta: Faithless by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

    SN 1.36 Saddhāsutta: Faith

    On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

    Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

    “Faith is a person’s partner;
    If lack of faith does not persist,
    Fame and renown thereby come to him,
    And he goes to heaven on leaving the body.”

    Then another devatā recited these verses in the presence of the Blessed One:

    “One should discard anger, cast off conceit,
    Transcend all the fetters.
    No ties torment one who has nothing,
    Who does not adhere to name-and-form.”

    Another devatā:

    “Foolish people devoid of wisdom
    Devote themselves to negligence.
    But the wise man guards diligence
    As his foremost treasure.

    “Do not yield to negligence,
    Don’t be intimate with sensual delight.
    For the diligent ones, meditating,
    Attain supreme happiness.”

    Read this translation of Saṁyutta Nikāya 1.36 Saddhāsutta: Faith by Bhikkhu Bodhi 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, Português, Русский, বাংলা, Català, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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