Samyutta Nikāya – Page 9 – Daily Sutta Reading

SN 2.3 Māghasutta: With Māgha

At Sāvatthī.

Then, late at night, the glorious god Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and addressed the Buddha in verse:

“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?”

The Buddha:

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
Vatrabhū, anger has a poisonous root,
and a honey tip.
The noble ones praise the slaying of anger,
for when it’s incinerated there is no sorrow.”

NOTE: Māgha and Vatrabhū are just names for Sakka, king of gods.

Read this translation of Saṁyutta Nikāya 2.3 Māghasutta: With Māgha by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 25.1 Cakkhusutta: The Eye

At Sāvatthī.

“Mendicants, the eye is impermanent, decaying, and perishing. The ear, nose, tongue, body, and mind are impermanent, decaying, and perishing.

Someone who has faith and confidence in these principles is called a follower by faith. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

Someone who accepts these principles after considering them with a degree of wisdom is called a follower of the teachings. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Read this translation of Saṁyutta Nikāya 25.1 Cakkhusutta: The Eye by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.22 Mahānāma Sutta: To Mahānāma (2)

I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?”

“Have no fear, Mahānāma! Have no fear! Your death will not be a bad one, your demise will not be bad. A disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Suppose a tree were leaning toward the east, slanting toward the east, inclining toward the east. When its root is cut, which way would it fall?”

“In whichever way it was leaning, slanting, and inclining, lord.”

“In the same way, Mahānāma, a disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding.”

Read this translation of Saṁyutta Nikāya 55.22 Mahānāma Sutta. To Mahānāma (2) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 12.68 Kosambisutta: Kosambī

[NOTE: It is not possible to know the exact level of attainment of Venerables Saviṭṭha and Narada, but they would at least be stream enterers.]

On one occasion the Venerable Musīla, the Venerable Saviṭṭha, the Venerable Narada, and the Venerable Ānanda were living at Kosambī in Ghosita’s Park.

Then the Venerable Saviṭṭha said to the Venerable Musīla: “Friend Musīla, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musīla have personal knowledge thus: ‘With birth as condition, aging-and-death comes to be’?”

“Friend Saviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: ‘With birth as condition, aging-and-death comes to be.’”

“Friend Musīla, apart from faith … apart from acceptance of a view after pondering it, does the Venerable Musīla have personal knowledge thus: ‘With existence as condition, birth’?… ‘With ignorance as condition, volitional formations’?”

“Friend Saviṭṭha, apart from faith … apart from acceptance of a view after pondering it, I know this, I see this: ‘With ignorance as condition, volitional formations.’”

“Friend Musīla, apart from faith … apart from acceptance of a view after pondering it, does the Venerable Musīla have personal knowledge: ‘With the cessation of birth comes cessation of aging-and-death’? … … ‘With the cessation of ignorance comes cessation of volitional formations’?”

“Friend Saviṭṭha, apart from faith …. apart from acceptance of a view after pondering it, I know this, I see this: ‘With the cessation of birth comes cessation of aging-and-death.’… ‘With the cessation of ignorance comes cessation of volitional formations.’”

“Friend Musīla, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, does the Venerable Musīla have personal knowledge thus: ‘Nibbāna is the cessation of existence’?”

“Friend Saviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, I know this, I see this: ‘Nibbāna is the cessation of existence.’”

“Then the Venerable Musīla is an arahant, one whose taints are destroyed.”

When this was said, the Venerable Musīla kept silent.

Then the Venerable Narada said to the Venerable Saviṭṭha: “Friend Saviṭṭha, it would be good if I were asked that series of questions. Ask me that series of questions and I will answer you.”

“Then let the Venerable Narada get to answer that series of questions. I will ask the Venerable Narada that series of questions, and let him answer me.”

[Here the Venerable Saviṭṭha asks the Venerable Narada the same series of questions as were addressed to the Venerable Musīla, and he answers in exactly the same way.]

“Then the Venerable Narada is an arahant, one whose taints are destroyed.”

“Friend, though I have clearly seen as it really is with correct wisdom, ‘Nibbāna is the cessation of existence,’ I am not an arahant, one whose taints are destroyed. Suppose, friend, there was a well along a desert road, but it had neither a rope nor a bucket. Then a man would come along, oppressed and afflicted by the heat, tired, parched, and thirsty. He would look down into the well and the knowledge would occur to him, ‘There is water,’ but he would not be able to make bodily contact with it. So too, friend, though I have clearly seen as it really is with correct wisdom, ‘Nibbāna is the cessation of existence,’ I am not an arahant, one whose taints are destroyed.”

When this was said, the Venerable Ānanda asked the Venerable Saviṭṭha: “When he speaks in such a way, friend Saviṭṭha, what would you say about the Venerable Narada?”

“When he speaks in such a way, friend Ānanda, I would not say anything about the Venerable Narada except what is good and favourable.”

Read this translation of Saṁyutta Nikāya 12.68 Kosambisutta: Kosambī 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.

SN 48.12 Paṭhamasaṁkhittasutta: In Brief (1st)

“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 a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of the teachings. If they’re weaker still, they’re a follower by faith.”

Read this translation of Saṁyutta Nikāya 48.12 Paṭhamasaṁkhittasutta: In Brief (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 22.109 Sotāpannasutta: A Stream-Enterer

At Sāvatthī.

“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Read this translation of Saṁyutta Nikāya 22.109 Sotāpannasutta: A Stream-Enterer 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 the Digital Pali Reader.

SN 55.43 Tatiya Asaṇkheyya Sutta: Incalculable 3

“Monks, there are four kinds of streams of merit and streams of wholesomeness that generate happiness. What four?

The first is when a noble disciple has unshakable confidence in the Buddha… This is the first stream of merit and stream of wholesomeness that generates happiness.
The second is when a noble disciple has unshakable confidence in the Dhamma… This is the second stream of merit and stream of wholesomeness that generates happiness.
The third is when a noble disciple has unshakable confidence in the Saṅgha… This is the third stream of merit and stream of wholesomeness that generates happiness.
The fourth is when a noble disciple is wise. He has the wisdom of understanding the arising and passing away of all conditioned things. That wisdom is noble, penetrative, and leads to the complete ending of suffering. This is the fourth stream of merit and stream of wholesomeness that generates happiness.

These are the four streams of merit and streams of wholesomeness that generate happiness.

“When a noble disciple has these four streams of merit and streams of wholesomeness, it’s not easy to measure how much merit he has by saying, ‘This is the amount of happiness generated by his stream of merit and stream of wholesomeness.’ His merit simply is incalculable, immeasurable and is vast.”

That is what the Buddha said. Then the Blessed One further said,

“The person who desires merit
and is established in wholesomeness,
develops the Eightfold Path
for realizing Nibbāna.
Once he’s reached the core of the Dhamma,
delighting in destroying defilements,
he doesn’t tremble at the approach of Māra.”

Read this translation of Saṁyutta Nikāya 55.43 Tatiya Asaṇkheyya Sutta: Incalculable 3 by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.40 Nandiya Sutta: To Nandiya

On one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Nandiya the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, the disciple of the noble ones in whom the factors of stream entry are altogether & in every way lacking: Is he called a disciple of the noble ones who lives heedlessly?”

“Nandiya, the person in whom the factors of stream entry are altogether & in every way lacking I call an outsider, one who stands in the faction of the run-of-the-mill. But as to how a disciple of the noble ones dwells in heedlessness and dwells in heedfulness, listen well and pay attention, I will speak.”

“As you say, lord,” Nandiya the Sakyan responded to the Blessed One.

The Blessed One said, “And how, Nandiya, does a disciple of the noble ones dwell in heedlessness? There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Content with that verified confidence in the Awakened One, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become concentrated. When the mind is unconcentrated, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ Content with that verified confidence in the Dhamma, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ Content with that verified confidence in the Saṅgha, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“And further, the disciple of the noble ones is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. Content with those virtues pleasing to the noble ones, he doesn’t exert himself further in solitude by day or seclusion by night. For him, dwelling thus heedlessly, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind doesn’t become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“This is how a disciple of the noble ones dwells in heedlessness.

“And how, Nandiya, does a disciple of the noble ones dwell in heedfulness? There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One.… Not content with that verified confidence in the Awakened One, he exerts himself further in solitude by day & seclusion by night. For him, dwelling thus heedfully, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“And further, the disciple of the noble ones is endowed with verified confidence in the Dhamma.… verified confidence in the Saṅgha… virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. Not content with those virtues pleasing to the noble ones, he exerts himself further in solitude by day & seclusion by night. For him, dwelling thus heedfully, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“This is how a disciple of the noble ones dwells in heedfulness.”

Read this translation of Saṁyutta Nikāya 55.40 Nandiya Sutta. To Nandiya by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 45.35 Paṭhamasāmaññasutta: The Ascetic Life (1st)

At Sāvatthī.

“Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen …

And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”

Read this translation of Saṁyutta Nikāya 45.35 Paṭhamasāmaññasutta: The Ascetic Life (1st) 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.

SN 55.55 Sotāpattiphalasutta: The Fruit of Stream-Entry

“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”

Read this translation of Saṁyutta Nikāya 55.55 Sotāpattiphalasutta: The Fruit of Stream-Entry 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.

SN 55.44 Aḍḍha Sutta: Rich

“Monks, a noble disciple who has four things is said to be rich, prosperous, and wealthy.

“What four? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… and he has the virtue loved by the noble ones… leading to concentration. A noble disciple who has these four things is said to be rich, prosperous, and wealthy.”

Read this translation of Saṁyutta Nikāya 55.44 Aḍḍha Sutta: Rich by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.5 Dutiyasāriputtasutta: With Sāriputta (2nd)

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

“Sāriputta, they speak of a ‘factor of stream-entry’. What is a factor of stream-entry?”

“Sir, the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.”

“Good, good, Sāriputta! For the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.

Sāriputta, they speak of ‘the stream’. What is the stream?”

“Sir, the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

“Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”

“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

“Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

Read this translation of Saṁyutta Nikāya 55.5 Dutiyasāriputtasutta: With Sāriputta (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.38 Vassasutta: Rain

“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”

Read this translation of Saṁyutta Nikāya 55.38 Vassasutta: Rain 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.

SN 55.17 Dutiya Mittāmacca Sutta: Friends 2

“Monks, you have friends, relatives and family members who you have sympathy for. If they listen to your advice, you should establish them in the four factors of stream-entry. You should encourage them to have the four factors of stream-entry. What four?

“You should establish them and encourage them to have unshakable confidence in the Buddha…

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with unshakable confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“You should establish them and encourage them to have the unshakable confidence in the Dhamma…

“You should establish them and encourage them to have the unshakable confidence in the Saṅgha…

“You should establish them and encourage them to have virtue loved by the noble ones… leading to concentration.

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“Monks, you should establish your friends, relatives and family members who you have sympathy for, in these four factors of stream-entry. If they listen to your advice, you should encourage them to have these four factors of stream-entry.”

Read this translation of Saṁyutta Nikāya 55.17 Dutiya Mittāmacca Sutta: Friends 2 by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.1 Rāja Sutta: A Universal King

At the city of Sāvatthī.

There the Buddha said, “Monks, suppose a universal king were to rule over these four continents. After death, he’s reborn in heaven, among the gods of the Tāvatiṁsa. There he entertains himself in the Nandana Park, attended by a band of goddesses, and provided with divine pleasures. Still, as he’s lacking four things, he’s not free from taking rebirth in hell, the animal world, or the ghost world. He’s not free from taking rebirth in miserable worlds.

“Now, suppose a noble disciple wears a robe made of old dirty cloths and lives on any type of food given to him by people. Still, as he has four factors in his life, he’s free from rebirth in hell, the animal world, and the ghost world. He’s free from taking rebirth in miserable worlds.

“What four? It’s when a noble disciple has unshakable confidence in the Buddha, ‘That Blessed One is liberated, self-enlightened, has true knowledge and pure conduct, attained Nibbāna, knower of worlds, supreme trainer of beings, teacher of gods and humans, the most generous and the most fortunate.’

“He has unshakable confidence in the Dhamma: ‘The Dhamma is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, applied to oneself and wise people can realize it for themselves.’

“He has unshakable confidence in the Saṅgha: ‘The order of the Buddha’s disciples practice the pure way, upright way, wise way, and generous way. It consists of the four pairs, the eight individuals. The order of the Buddha’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

“A noble disciple has virtue which is loved by the noble ones, unbroken, flawless, unblemished, not caught up in craving, freed from wrong views, praised by wise people and leads to concentration.

“These are the four factors of stream-entry he has. And, monks, gaining rulership over these four continents is not worth one sixteenth of gaining these four factors.”

Read this translation of Saṁyutta Nikāya 55.1 Rāja Sutta: A Universal King 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.

SN 1.1 Oghataraṇasutta: Crossing the Flood

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:

“How, dear sir, did you cross the flood?”

“By not halting, friend, and by not straining I crossed the flood.”

“But how is it, dear sir, that by not halting and by not straining you crossed the flood?”

“When I came to a standstill, friend, then I sank; but when I struggled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood.”

The devatā:

“After a long time at last I see
A brahmin who is fully quenched,
Who by not halting, not straining,
Has crossed over attachment to the world.”

This is what that devatā said. The Teacher approved. Then that devatā, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, disappeared right there.

Elsewhere, the Buddha talked about four floods (ogha): The floods of sensuality, desire to be reborn, views, and ignorance.

Read this translation of Saṁyutta Nikāya 1.1 Oghataraṇasutta: Crossing the Flood 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.

SN 2.20 Anāthapiṇḍikasutta: With Anāthapiṇḍika

[Note: This is one of the few cases of a noble disciple reborn in heaven coming right back to worship the Buddha.]

At Sāvatthī.

Then, late at night, the god Anāthapiṇḍikay, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence:

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of hermits,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
and thus be purified in it.

Sāriputta has true wisdom,
ethics, and also peace.
Any mendicant who has gone beyond
can at best equal him.”

This is what the god Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious god, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

When he said this, Venerable Ānanda said to the Buddha, “Sir, that god must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”

“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the god Anāthapiṇḍika.”

Read this translation of Saṁyutta Nikāya 2.20 Anāthapiṇḍikasutta: With Anāthapiṇḍika by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 11.6 Kulāvakasutta: The Bird Nests

[Note: The asuras (sometimes translated as titans) are the arch enemies of Sakka, lord of gods, in the Tavatimsa heaven.]

At Savatthī. “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. In that battle the asuras won and the devas were defeated. In defeat the devas withdrew towards the north while the asuras pursued them. Then Sakka, lord of the devas, addressed his charioteer Matali in verse:

“‘Avoid, O Matali, with your chariot pole
The bird nests in the silk-cotton woods;
Let’s surrender our lives to the asuras
Rather than make these birds nestless.’

“‘Yes, your lordship,’ Matali the charioteer replied, and he turned back the chariot with its team of a thousand thoroughbreds.

“Then, bhikkhus, it occurred to the asuras: ‘Now Sakka’s chariot with its team of a thousand thoroughbreds has turned back. The devas will engage in battle with the asuras for a second time.’ Stricken by fear, they entered the city of the asuras. In this way, bhikkhus, Sakka, lord of the devas, won a victory by means of righteousness itself.”

Read this translation of Saṁyutta Nikāya 11.6 Kulāvakasutta: The Bird Nests 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.

SN 9.2 Upaṭṭhānasutta: Getting Up

At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

Now at that time that mendicant fell asleep during the day’s meditation. The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

“Get up, mendicant! Why lie down?
What’s the point in sleeping?
How can the afflicted slumber
when injured by an arrow strike?

You should amplify the faith
that led you to go forth
from the home life to homelessness.
Don’t fall under the sway of slumber.”

The monk:

“Sensual pleasures are impermanent and unstable,
but idiots still fall for them.
Among those who are bound,they’re free and unattached:
why bother a renunciate?

By removing desire and greed,
by going beyond ignorance,
that knowledge has been perfectly cleansed:
why bother a renunciate?

By breaking ignorance with knowledge,
by the ending of defilements,
they’re sorrowless, unstressed:
why bother a renunciate?

Energetic, resolute,
always staunchly vigorous,
aspiring to extinguishment:
why bother a renunciate?”

Note: Here we have another case of a deva with good intentions, but not knowing the full situation. The statements that the monk makes indicate that he has already attained stages of enlightenment.

Read Saṁyutta Nikāya 9.2 Upaṭṭhānasutta: Getting Up 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.

SN 2.8 Tāyanasutta: With Tāyana

At Sāvatthī.

Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Strive and cut the stream!
Dispel sensual pleasures, brahmin.
A sage who doesn’t give up sensual pleasures
is not reborn in a unified state.

If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.”

That’s what the god Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

“Mendicants, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha repeated the verses in full, adding:

“That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life.”

Read this translation of Saṁyutta Nikāya 2.8 Tāyanasutta: With Tāyana by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 1.12 Nandatisutta: Delight

“One who has sons delights in sons,
One with cattle delights in cattle.
Acquisitions truly are a man’s delight;
Without acquisitions one does not delight.”

The Blessed One:

“One who has sons sorrows over sons,
One with cattle sorrows over cattle.
Acquisitions truly are a man’s sorrows;
Without acquisitions one does not sorrow.”

For a longer sutta on this topic, read MN 87 Piyajātika Sutta.

Read this translation of Saṁyutta Nikāya 1.12 Nandatisutta: Delight 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.

SN 6.13 Andhakavindasutta: At Andhakavinda

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

Then, late at night, the beautiful Brahmā Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“One should frequent secluded lodgings,
and practice to be released from fetters.
If you don’t find enjoyment there,
live in the Saṅgha, guarded and mindful.

Walking for alms from family to family,
with senses guarded, alert and mindful.
One should frequent secluded lodgings,
free of fear, freed in the fearless.

Where dreadful serpents slither,
where the lightning flashes and the sky thunders
in the dark of the night;
there meditates a mendicant, free of goosebumps.

For this has in fact been seen by me,
it isn’t just what the testament says.
Within a single spiritual dispensation
a thousand are conquerors of Death.

And of trainees there are more than five hundred,
and ten times ten tens;
all are stream-enterers,
freed from rebirth in the animal realm.

And as for other people
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”

Read this translation of Saṁyutta Nikāya 6.13 Andhakavindasutta: At Andhakavinda 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.

SN 2.22 Khemasutta: With Khema

Standing to one side, the god Khema recited these verses in the Buddha’s presence:

“Witless fools behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.”

The Buddha:

“As a precaution, you should do
what you know is for your own welfare.
A thinker, a wise one would not proceed
thinking like the cart driver.

Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret when their axle breaks.

So too, an idiot departs the good
to follow what’s against the good.
Fallen in the jaws of death,
they fret like their axle’s broken.”

Another good sutta about results of bad actions is AN 6.45 Iṇa Sutta: Debt.

Read this translation of Saṁyutta Nikāya 2.22 Khemasutta: With Khema 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.

SN 1.73 Vittasutta: Treasure

“What here is a man’s best treasure?
What practised well brings happiness?
What is really the sweetest of tastes?
How lives the one whom they say lives best?”

The Blessed One:

“Faith is here a man’s best treasure;
Dhamma practised well brings happiness;
Truth is really the sweetest of tastes;
One living by wisdom they say lives best.”

Read this translation of Saṁyutta Nikāya 1.73 Vittasutta: Treasure 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.

SN 1.51 Jarāsutta: Old Age

At Sāvatthī.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, that deity recited this verse in the Buddha’s presence:

“What’s still good in old age?
What’s good when grounded?
What is people’s treasure?
What’s hard for thieves to take?”

The Buddha:

“Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people’s treasure.
Merit’s hard for thieves to take.”

Read this translation of Saṁyutta Nikāya 1.51 Jarāsutta: Old Age Jarāsutta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 9.1 Viveka Sutta: Seclusion

[NOTE: Devatā is the Pali word for a type of god. Some devatās are bound to the earth and live in forests like the one in this sutta.]

I have heard that on one occasion a certain monk was staying among the Kosalans in a forest grove. Now at that time, as he had gone to spend the day in the grove, he was thinking unskillful thoughts, connected with the household life.

Then the devatā inhabiting the forest grove, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:

“Desiring seclusion
you’ve entered the forest,
and yet your mind
goes running outside.
You, a person:
subdue your desire for people.
Then you’ll be happy, free
          from passion.
Dispel discontent,
be mindful.
Let me remind you
of that which is good—
for the dust
of the regions below
     is hard to transcend.
Don’t let the dust
of the sensual
pull
     you
          down.

As a bird
spattered with dirt
sheds the adhering dust with a shake,
so a monk
—energetic & mindful—
sheds the adhering dust.”

The monk, chastened by the devatā, came to his senses.

Read this translation of Saṁyutta Nikāya 9.1 Viveka Sutta. Seclusion by Bhikkhu Ṭhanissaro on DhammaTalks.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.

SN 1.24 Manonivāraṇasutta: Shielding the Mind

[NOTE: This sutta shows a common situation where a god has learned a bit of Dhamma, but their understanding is incomplete or incorrect in some way. Out of compassion, the Buddha corrects their understanding.]

At Sāvatthī.

“Whatever you’ve shielded the mind from
can’t cause you suffering.
So you should shield the mind from everything,
then you’re freed from all suffering.”

The Buddha:

“You needn’t shield the mind from everything.
When the mind is under control,
you need only shield the mind
from where the bad things come.”

Read this translation of Saṁyutta Nikāya 1.24 Manonivāraṇasutta: Shielding the Mind 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.

SN 1.40 Dutiyapajjunnadhītusuttaṁ: With Pajjunna’s Daughter (2nd)

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, late at night, the beautiful Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Kokanadā, Pajjunna’s daughter, came here,
beautiful as a flash of lightning.
Revering the Buddha and the teaching,
she spoke these verses full of meaning.

The teaching is such that
I could analyze it in many different ways.
However, I will state the meaning in brief
as far as I have learned it by heart.

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures,
mindful and aware,
you shouldn’t keep doing
what’s painful and pointless.”

Read this translation of Saṁyutta Nikāya 1.40 Dutiyapajjunnadhītusuttaṁ: With Pajjunna’s Daughter (2nd) 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.

SN 2.7 Pañcālacaṇḍasutta: With Pañcālacaṇḍa

At Sāvatthī.

Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence:

“The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary bull.”

“Even amid confinement they discover,”
said the Buddha to Pañcālacaṇḍa,
“the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi.”

Read this translation of Saṁyutta Nikāya 2.7 Pañcālacaṇḍasutta: With Pañcālacaṇḍa 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.

SN 11.11 Vatapadasutta: Vows

At Savatthī. “Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the status of Sakka. What were the seven vows?

“‘As long as I live may I support my parents.’
“‘As long as I live may I respect the family elders.’
“‘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 dwell at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’
“‘As long as I live may I speak the truth.’
“‘As long as I live may I be free from anger, and if anger should arise in me may I dispel it quickly.’

“In the past, bhikkhus, when Sakka, lord of the devas, was a human being, he adopted and undertook these seven vows by the undertaking of which he achieved the status of Sakka.

“When a person supports his parents,
And respects the family elders;
When his speech is gentle and courteous,
And he refrains from divisive words;

When he strives to remove meanness,
Is truthful, and vanquishes anger,
The Tavatiṁsa devas call him
Truly a superior person.”

Read this translation of Saṁyutta Nikāya 11.11 Vatapadasutta: Vows 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.

SN 2.6 Kāmadasutta: With Kāmada

At Sāvatthī.

Standing to one side, the god Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”

“They do it even though it’s hard,”
said the Buddha to Kāmada,
“the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness.”

“Such contentment, Blessed One, is hard to find.”

“They find it even though it’s hard,”
said the Buddha to Kāmada,
“those who love peace of mind;
whose minds love to meditate
day and night.”

“But it’s hard, Blessed One, to immerse this mind in samādhi.”

“They become immersed in samādhi
even though it’s hard,”
said the Buddha to Kāmada,
“those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way.”

“But this path, Blessed One, is rough and hard to travel.”

“Though it’s rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough.”

Read this translation of Saṁyutta Nikāya 2.6 Kāmadasutta: With Kāmada 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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