Samyutta Nikāya – Page 5 – Daily Sutta Reading

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. …”

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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.

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SN 4.25 Māradhītusutta: Mara’s Daughters

[Note: This sutta appears to be a continuation from here.]

Then Mara the Evil One, having spoken these verses of disappointment in the presence of the Blessed One, went away from that spot and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with his shoulders drooping, downcast, brooding, unable to speak, scratching the ground with a stick.

Then Mara’s daughters—Taṇha, Arati, and Raga—approached Mara the Evil One and addressed him in verse:

“Why are you despondent, father?
Who’s the man for whom you grieve?
We’ll catch him with the snare of lust
As they catch the forest elephant.
We’ll bind him tightly and bring him back,
And he’ll be under your control.”

Mara:

“The Arahant, the Fortunate One in the world,
Is not easily drawn by means of lust.
He has gone beyond Mara’s realm:
Therefore I sorrow so bitterly.”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Taṇha, Arati, and Raga—went off to the side and took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred maidens.” Then Mara’s three daughters, each manifesting herself in the form of a hundred maidens, approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters went off to the side and again took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred women who have never given birth.” Then Mara’s three daughters, each manifesting herself in the form of a hundred women who have never given birth … in the form of a hundred women who have given birth once … … in the form of a hundred women who have given birth twice … in the form of a hundred women of middle age … in the form of a hundred old women, approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Taṇha, Arati, and Raga—went off to the side and said: “What our father told us is true:

“‘The Arahant, the Fortunate One in the world …
Therefore I sorrow so bitterly.’

“If we had assailed with such tactics any ascetic or brahmin who was not devoid of lust, either his heart would have burst, or he would have vomited hot blood from his mouth, or he would have gone mad or become mentally deranged; or else he would have dried up and withered away and become shrivelled, just as a green reed that has been mowed down would dry up and wither away and become shrivelled.”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached the Blessed One and stood to one side. Standing to one side, Mara’s daughter Taṇha addressed the Blessed One in verse:

“Is it because you are sunk in sorrow
That you meditate in the woods?
Because you’ve lost wealth or pine for it,
Or committed some crime in the village?
Why don’t you make friends with people?
Why don’t you form any intimate ties?”

The Blessed One:

“Having conquered the army of the pleasant and agreeable,
Meditating alone, I discovered bliss,
The attainment of the goal, the peace of the heart.
Therefore I don’t make friends with people,
Nor will I form any intimate ties.”

Then Mara’s daughter Arati addressed the Blessed One in verse:

“How does a bhikkhu here often dwell
That, five floods crossed, he here has crossed the sixth?
How does he meditate so sensual perceptions
Are kept at bay and fail to grip him?”

The Blessed One:

“Tranquil in body, in mind well liberated,
Not generating, mindful, homeless,
Knowing Dhamma, meditating thought-free,
He does not erupt, or drift, or stiffen.

“When a bhikkhu here often dwells thus,
With five floods crossed, he here has crossed the sixth.
When he meditates thus, sensual perceptions
Are kept at bay and fail to grip him.”

Then Mara’s daughter Raga addressed the Blessed One in verse:

“He has cut off craving, faring with his group and order;
Surely many other beings will cross.
Alas, this homeless one will snatch many people
And lead them away beyond the King of Death.”

The Blessed One:

“Truly the Tathagatas, the great heroes,
Lead by means of the true Dhamma.
When they are leading by means of the Dhamma,
What envy can there be in those who understand?”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached Mara the Evil One. Mara saw them coming in the distance and addressed them in verses:

“Fools! You tried to batter a mountain
With the stalks of lotus flowers,
To dig up a mountain with your nails,
To chew iron with your teeth.

“As if, having lifted a rock with your head,
You sought a foothold in the abyss;
As if you struck a stump with your breast,
You part from Gotama disappointed.”

They had come to him glittering with beauty—
Taṇha, Arati, and Raga—
But the Teacher swept them away right there
As the wind, a fallen cotton tuft.

Read this translation of Saṁyutta Nikāya 4.25 Māradhītusutta: Mara’s Daughters 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 35.248 Yavakalāpisutta: The Sheaf of Barley

“Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.

In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that silly person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.

Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

In that battle the gods won and the titans lost. So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.

But when he thought, ‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.

That’s how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that does not conceive.’

These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Disturbances are a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of disturbances.’

These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Trembling is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of tremblings.’

These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Proliferation is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of proliferation.’

These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”

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SN 4.18 Piṇḍasutta: Alms

On one occasion the Blessed One was dwelling among the Magadhans at the brahmin village of Pañcasala. Now on that occasion the gift-festival of the young people was being held at the brahmin village of Pañcasala. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Pañcasala for alms. Now on that occasion Mara the Evil One had taken possession of the brahmin householders of Pañcasala, inciting in them the thought, “Don’t let the ascetic Gotama get alms.”

Then the Blessed One left Pañcasala with his bowl just as cleanly washed as it was when he entered it for alms. Then Mara the Evil One approached the Blessed One and said to him: “Maybe you got alms, ascetic?”

“Was it you, Evil One, who saw to it that I didn’t get alms?”

“Then, venerable sir, let the Blessed One enter Pañcasala a second time for alms. I will see to it that the Blessed One gets alms.”

The Blessed One:

“You have produced demerit, Mara,
Having assailed the Tathagata.
Do you really think, O Evil One,
‘My evil does not ripen’?

“Happily indeed we live,
We who own nothing at all.
We shall dwell feeding on rapture
Like the devas of Streaming Radiance.”

Then Mara the Evil One … disappeared right there.

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SN 35.230 Bāḷisikopamasutta: The Fisherman Simile

“Bhikkhus, suppose a fisherman would cast a baited hook into a deep lake, and a fish on the lookout for food would swallow it. That fish who has thus swallowed the fisherman’s hook would meet with calamity and disaster, and the fisherman could do with it as he wishes. So too, bhikkhus, there are these six hooks in the world for the calamity of beings, for the slaughter of living beings.

“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who has swallowed Mara’s hook. He has met with calamity and disaster, and the Evil One can do with him as he wishes.

“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu seeks delight in them … the Evil One can do with him as he wishes.

“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not swallowed Mara’s hook, who has broken the hook, demolished the hook. He has not met with calamity and disaster, and the Evil One cannot do with him as he wishes.

“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu does not seek delight in them … the Evil One cannot do with him as he wishes.”

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SN 5.6 Cālāsutta: Cala

At Savatthi. Then, in the morning, the bhikkhuni Cala dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One approached the bhikkhuni Cala and said to her: “What don’t you approve of, bhikkhuni?”

“I don’t approve of birth, friend.”

“Why don’t you approve of birth?
Once born, one enjoys sensual pleasures.
Who now has persuaded you of this:
‘Bhikkhuni, don’t approve of birth’?”

The bhikkhuni Cala:

“For one who is born there is death;
Once born, one encounters sufferings—
Bondage, murder, affliction—
Hence one shouldn’t approve of birth.

“The Buddha has taught the Dhamma,
The transcendence of birth;
For the abandoning of all suffering
He has settled me in the truth.

“As to those beings who fare amidst form,
And those who abide in the formless—
Not having understood cessation,
They come again to renewed existence.”

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

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SN 4.1 Tapokammasutta: Austere Practice

Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Nerañjara at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “I am indeed freed from that gruelling asceticism! It is good indeed that I am freed from that useless gruelling asceticism! It is good that, steady and mindful, I have attained enlightenment!”

Then Mara the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and addressed him in verse:

“Having deviated from the austere practice
By which men purify themselves,
Being impure, you think you’re pure:
You have missed the path to purity.”

Then the Blessed One, having understood, “This is Mara the Evil One,” replied to him in verses:

“Having known as useless any austerity
Aimed at the immortal state,
That all such penances are futile
Like oars and rudder on dry land,

By developing the path to enlightenment—
Virtue, concentration, and wisdom—
I have attained supreme purity:
You’re defeated, End-maker!”

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

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SN 35.240 Kummopamasutta: The Simile of the Tortoise

“Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent.

But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, ‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’

But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.

In the same way, Māra the Wicked is always waiting nearby, thinking: ‘Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.’ That’s why you should live with sense doors guarded.

When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.

When you hear a sound with your ears …

When you smell an odor with your nose …

When you taste a flavor with your tongue …

When you feel a touch with your body …

When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.

When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability, just like the jackal left the tortoise.

A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

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SN 5.10 Vajirāsutta: Vajira

At Savatthi. Then, in the morning, the bhikkhuni Vajira dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vajira, desiring to make her fall away from concentration, approached her and addressed her in verse:

“By whom has this being been created?
Where is the maker of the being?
Where has the being arisen?
Where does the being cease?”

Then it occurred to the bhikkhuni Vajira: “Now who is this that recited the verse—a human being or a nonhuman being?” Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.”

Then the bhikkhuni Vajira, having understood, “This is Mara the Evil One,” replied to him in verses:

“Why now do you assume ‘a being’?
Mara, is that your speculative view?
This is a heap of sheer formations:
Here no being is found.

“Just as, with an assemblage of parts,
The word ‘chariot’ is used,
So, when the aggregates exist,
There is the convention ‘a being.’

“It’s only suffering that comes to be,
Suffering that stands and falls away.
Nothing but suffering comes to be,
Nothing but suffering ceases.”

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

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SN 51.10 Cetiyasutta: At the Cāpāla Shrine

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”

“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

Then the Buddha went up to the Cāpāla shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

For a second time … and for a third time, the Buddha said to Ānanda:

Then the Buddha said to him, “Go now, Ānanda, at your convenience.”

“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

And then, not long after Ānanda had left, Māra the Wicked went up to the the Buddha and said to him:

“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

Today you do have such monk disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ …

Today you do have such nun disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have layman disciples … and laywoman disciples who are competent, educated, assured, learned …’ …

Today you do have such layman and laywoman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”

When this was said, the Buddha said to Māra, “Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Comparing the incomparable
with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”

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SN 4.12 Kinnusīhasutta: Lion

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Now on that occasion the Blessed One was teaching the Dhamma while surrounded by a large assembly.

Then it occurred to Mara the Evil One: “This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly. Let me approach the ascetic Gotama in order to confound them.”

Then Mara the Evil One approached the Blessed One and addressed him in verse:

“Why now do you roar like a lion,
Confident in the assembly?
For there is one who’s a match for you,
So why think yourself the victor?”

The Blessed One:

“The great heroes roar their lion’s roar
Confident in the assemblies—
The Tathagatas endowed with the powers
Have crossed over attachment to the world.”

Then Mara the Evil One … disappeared right there.

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SN 23.1 Mārasutta: About Māra

At Sāvatthī.

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

“Sir, they speak of this thing called ‘Māra’. How is Māra defined?”

“When there is form, Rādha, there may be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly.”

“But sir, what’s the purpose of seeing rightly?”

“Disillusionment is the purpose of seeing rightly.”

“But what’s the purpose of disillusionment?”

“Dispassion is the purpose of disillusionment.”

“But what’s the purpose of dispassion?”

“Freedom is the purpose of dispassion.”

“But what’s the purpose of freedom?”

“Extinguishment is the purpose of freedom.”

“But sir, what is the purpose of extinguishment?”

“Your question goes too far, Rādha. You couldn’t figure out the limit of questions. For extinguishment is the culmination, destination, and end of the spiritual life.”

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SN 5.1 Āḷavikāsutta: Aḷavika

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park.

Then, in the morning, the bhikkhuni Aḷavika dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove seeking seclusion.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Aḷavika, desiring to make her fall away from seclusion, approached her and addressed her in verse:

“There is no escape in the world,
So what will you do with seclusion?
Enjoy the delights of sensual pleasure:
Don’t be remorseful later!”

Then it occurred to the bhikkhuni Aḷavika: “Now who is it that recited the verse—a human being or a nonhuman being?” Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from seclusion.”

Then the bhikkhuni Aḷavika, having understood, “This is Mara the Evil One,” replied to him in verses:

“There is an escape in the world
Which I have closely touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.

“Sensual pleasures are like swords and stakes;
The aggregates like their chopping block.
What you call sensual delight
Has become for me nondelight.”

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

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SN 4.16 Pattasutta: Almsbowls

At Savatthi. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning the five aggregates subject to clinging. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: “This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus … who are applying their whole minds to it. Let me approach the ascetic Gotama in order to confound them.”

Now on that occasion a number of almsbowls had been put out in the open. Then Mara the Evil One manifested himself in the form of an ox and approached those almsbowls. Then one bhikkhu said to another: “Bhikkhu, bhikkhu! That ox may break the almsbowls.” When this was said, the Blessed One said to that bhikkhu: “That is not an ox, bhikkhu. That is Mara the Evil One, who has come here in order to confound you.”

Then the Blessed One, having understood, “This is Mara the Evil One,” addressed Mara the Evil One in verses:

“Form, feeling, and perception,
Consciousness, and formations—
‘I am not this, this isn’t mine,’
Thus one is detached from it.

“Though they seek him everywhere,
Mara and his army do not find him:
The one thus detached, secure,
Who has gone beyond all ’fetters.”

Then Mara the Evil One … disappeared right there.

Read this translation of Saṁyutta Nikāya 4.16 Pattasutta: Almsbowls 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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