I’m not afraid of fear,
for our teacher is expert in the deathless.
Mendicants advance by the path
where no fear remains.
Read this translation of Theragāthā 1.21 Nigrodhattheragāthā: Nigrodha by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
If no-one else is found
in front or behind,
it’s extremely pleasant
to be dwelling alone in a forest grove.
Come now, I’ll go alone
to the wilderness praised by the Buddha.
It’s pleasant for a mendicant
to be dwelling alone and resolute.
Alone and self-disciplined,
I’ll quickly enter the delightful forest,
which gives joy to meditators,
and is frequented by rutting elephants.
In Sītavana, so full of flowers,
in a cool mountain cave,
I’ll bathe my limbs
and walk mindfully alone.
When will I dwell alone,
without a companion,
in the great wood, so delightful,
my task complete, free of defilements?
This is what I want to do:
may my wish succeed!
I’ll make it happen myself,
for no-one can do another’s duty.
Fastening my armor,
I’ll enter the forest.
I won’t leave
without attaining the end of defilements.
As the cool breeze blows
with fragrant scent,
I’ll split ignorance apart,
sitting on the mountain-peak.
In a forest grove covered with blossoms,
in a cave so very cool,
I take pleasure in the Mountainfold,
happy with the happiness of freedom.
I’ve got all I wished for
like the moon on the fifteenth day.
With the utter ending of all defilements,
now there’ll be no more future lives.
Read this translation of Theragāthā 10.2 Ekavihāriyattheragāthā: Ekavihāriya by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
I saw the supreme person
walking mindfully in the shade of the terrace,
so I approached,
and bowed to the supreme among men.
Arranging my robe over one shoulder
and clasping my hands together,
I walked alongside that stainless one,
supreme among all beings.
The wise one, expert in questions,
questioned me.
Brave and fearless,
I answered the teacher.
When all his questions were answered,
the Realized One congratulated me.
Looking around the mendicant Saṅgha,
he said the following:
“It is a blessing for the people of Aṅga and Magadha
that this person enjoys their
robe and almsfood,
requisites and lodgings,
their respect and service—
it’s a blessing for them,” he declared.
“Sopāka, from this day on
you are invited to come and see me.
And Sopāka, let this
be your ordination.”
At seven years old
I received ordination.
I bear my final body—
oh, the excellence of the teaching!
“Supreme person,” “the supreme among men,” “stainless one,” etc are all names of the Buddha.
There is a great story involving Ven. Sopāka and three other seven year old arahants in the background story to Dhammapada verse 406.
For thoughts on young people with wisdom, read SN 3.1, Dahara Sutta.
Read this translation of Theragāthā 7.4 Sopākattheragāthā: Sopāka (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
(Note: the weekend selections may be longer this month)
Seeing many who inspire confidence,
evolved and well-restrained,
the hermit Paṇḍarasagotta
asked the one known as Phussa:
“In future times,
what desire and motivation
and behavior will people have?
Please answer my question.”
“Listen to my words,
Paṇḍarasa the hermit,
and remember them carefully,
I will describe the future.
In the future many will be
angry and hostile,
offensive, stubborn, and devious,
jealous, holding divergent views.
Imagining they understand the depths of the teaching,
they remain on the near shore.
Superficial and disrespectful towards the teaching,
they lack respect for one another.
In the future
many dangers will arise in the world.
Idiots will defile
the Dhamma that was taught so well.
Though bereft of good qualities,
unlearned prattlers, too sure of themselves,
will become powerful
in running Saṅgha proceedings.
Though possessing good qualities,
the conscientious and unbiased, acting in the proper spirit,
will become weak
in running Saṅgha proceedings.
In the future, fools will accept
money, gold, and silver,
fields and land, goats and sheep,
and bonded servants, male and female.
Fools looking for fault in others,
but unsteady in their own ethics,
will wander about, insolent,
like cantankerous beasts.
They’ll be arrogant,
wrapped in robes of blue;
deceivers and flatterers, pompous and fake,
they’ll wander as if they were noble ones.
With hair sleeked back with oil,
fickle, their eyes painted with eye-liner,
they’ll travel on the high-road,
wrapped in robes of ivory color.
The deep-dyed ocher robe,
worn without disgust by the free,
they will come to loathe,
besotted by white clothes.
They’ll want lots of possessions,
and be lazy, lacking energy.
Weary of the forest,
they’ll stay within villages.
Being unrestrained, they’ll keep company with
those who get lots of stuff,
and who always enjoy wrong livelihood,
following their example.
They won’t respect those
who don’t get lots of stuff,
and they won’t associate with the wise,
even though they’re very amiable.
Disparaging their own banner,
which is dyed the color of copper,
some will wear the white banner
of those who follow other paths.
Then they’ll have no respect
for the ocher robe.
The mendicants will not reflect
on the nature of the ocher robe.
This awful lack of reflection
was unthinkable to the elephant,
who was overcome by suffering,
injured by an arrow strike.
Then the six-tusked elephant,
seeing the deep-dyed banner of the perfected ones,
straight away spoke these verses
connected with the goal.
One who, not free of stains themselves,
would wear the robe stained in ocher,
bereft of self-control and truth:
they are not worthy of the ocher robe.
One who’s purged all their stains,
steady in ethics,
possessing truth and self-control:
they are truly worthy of the ocher robe.
Devoid of virtue, unintelligent,
wild, doing what they like,
their minds astray, indolent:
they are not worthy of the ocher robe.
One accomplished in ethics,
free of greed, serene,
their heart’s intention pure:
they are truly worthy of the ocher robe.
The conceited, arrogant fool,
who has no ethics at all,
is worthy of a white robe—
what use is an ocher robe for them?
In the future, monks and nuns
with corrupt hearts, lacking regard for others,
will disparage those
with hearts of loving-kindness.
Though trained in wearing the robe
by senior monks,
the unintelligent will not listen,
wild, doing what they like.
With that kind of attitude to training,
those fools won’t respect each other,
or take any notice of their mentors,
like a wild colt with its charioteer.
Even so, in the future,
this will be the practice
of monks and nuns
when the latter days have come.
Before this frightening future arrives,
be easy to admonish,
kind in speech,
and respect one another.
Have hearts of love and compassion,
and please do keep your precepts.
Be energetic, resolute,
and always staunchly vigorous.
Seeing negligence as fearful,
and diligence as a sanctuary,
develop the eightfold path,
realizing the deathless state.”
The Buddha also makes an important reference to the time when the Sangha will be corrupted in this passage in MN 142: Dakkhiṇāvibhaṅgasutta, where he says that even a gift given to the Sangha at that time will be fruitful.
Read this translation of Theragāthā 17.1 Phussattheragāthā: Phussa by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
There are two stories where an elephant recites the two verses mentioned above. They are verses 9 & 10 in the Dhammapada. The first, and shorter of the two, can be found in the commentary to those verses. The second is found in the commentary to Ja 514, The Story about (Lake) Chaddanta,
When a person lives heedlessly,
craving grows in them like a parasitic creeper.
They jump from life to life, like a monkey
greedy for fruit in a forest grove.
Whoever is beaten by this wretched craving,
this attachment to the world,
their sorrow grows,
like grass in the rain.
But whoever prevails over this wretched craving,
so hard to get over in the world,
their sorrows fall from them,
like a drop from a lotus-leaf.
I say this to you, good people,
all those who have gathered here:
dig up the root of craving,
as you’d dig up the grass in search of roots.
Don’t let Māra break you again and again,
like a stream breaking a reed.
Act on the Buddha’s words,
don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.
Negligence is always dust;
dust follows right behind negligence.
Through diligence and knowledge,
pluck out the dart from yourself.
Read this translation of Theragāthā 6.5 Mālukyaputtattheragāthā: Māluṅkyaputta (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
I was drunk with the pride of birth
and wealth and authority.
I wandered about intoxicated
with my own gorgeous body.
No-one was my equal or my better—
or so I thought.
I was such an arrogant fool,
stuck up, waving my own flag.
I never paid homage to anyone:
not even my mother or father,
nor others esteemed as respectable.
I was stiff with pride, lacking regard for others.
When I saw the foremost leader,
the most excellent of charioteers,
shining like the sun,
at the fore of the mendicant Saṅgha,
I discarded conceit and vanity,
and, with a clear and confident heart,
I bowed down with my head
to the most excellent of all beings.
The conceit of superiority and the conceit of inferiority
have been given up and eradicated.
The conceit “I am” is cut off,
and every kind of conceit is destroyed.
To learn about a prince who didn’t overcome his pride, read Pv 4.7 Rājaputta Sutta: The Son of a King from the Petavatthu.
Read this translation of Theragāthā 6.9 Purohitaputtajentattheragāthā: Jenta, the High Priest’s Son by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
Ethical conduct is best in this life,
but one with wisdom is supreme.
Someone with both virtue and wisdom
is victorious among men and gods.
Read this translation of Theragāthā 1.70 Puṇṇattheragāthā: Puṇṇa (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
[Maid Puṇṇā:] I am a maid who carries water. Fearing punishment and the insults of my house owner, I have always gone down to the river to get water, even in the coldest of weather. I didn’t want to get blamed for any error.
But, Brāhmin, who do you fear that makes you go down to the river every morning and evening? It’s so cold that your body shivers.
[Brāhmin:] Puṇṇā, why do you ask me this when you already know the answer? When I’m at the river, I am washing away evil and performing wholesome deeds.
Whoever young or old has committed any evil action is able to be freed from evil by bathing in water.
[Maid Puṇṇā:] Brāhmin, you have no idea about the results of kamma. Who is the ignorant person who taught that you can be freed from evil by bathing in water? He doesn’t know and doesn’t see the results of kamma.
Now listen. If your opinion is true, then all frogs, turtles, alligators, crocodiles and all water creatures will absolutely go to heaven.
If your opinion is true, then all sheep butchers, pig butchers, fishermen, animal abusers, thieves, executioners, and other evil doers are all able to be freed from their evil actions by bathing in water.
If these rivers wash away the evil you previously did, then won’t it wash away your merit too? In that case you would be without merit too!
Brāhmin, every day you go down to the river fearing evil, don’t you? In that case, just don’t do bad things. Don’t let the cold strike your skin!
[Brāhmin:] Oh wise girl! I had entered upon the wrong path, but you have guided me onto the noble path by rescuing me from this pointless bathing. I will give you this piece of cloth as a gift.
[Puṇṇā:] Keep the piece of cloth for yourself. I don’t want it. If you are afraid of suffering, if suffering is unpleasant to you, do not commit evil actions either openly or in secret. But if you commit or will commit evil actions, then there is no escape from suffering, even if you try to run away and hide from the result. If you are afraid of suffering, if suffering is unpleasant for you, then go for refuge to the Buddha who has an unshaken mind, the Dhamma and the Saṅgha. Observe the precepts. These will definitely lead to your well-being.
[Brāhmin:] I will go for refuge to the Buddha who has an unshaken mind, the Dhamma and the Saṅgha. I will observe the precepts. These will definitely lead to my well-being.
Previously, I was called Brahmabandhu because I was born into the clan of Brāhmins. But now I am truly a Brāhmin. I attained the Triple Knowledge. I achieved Nibbāna. I entered wholesomeness and I am washed clean.
These verses were said by Arahant nun Puṇṇā.
Read this translation of Therīgāthā 12.1: The Verses of Arahant Nun Puṇṇā (236-251) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net by Bhikkhu Sujato or Bhikkhuni Soma. Or listen on SC-Voice.net.
You can find the entire translation of the Therīgāthā: Verses of Arahant Nuns available on SuttaFriends.org.
“You shouldn’t live for the adulation of a following;
it turns your mind, making it hard to get immersion.
Seeing that popularity is suffering,
you shouldn’t consent to a following.
A sage should not visit respectable families;
it turns your mind, making it hard to get immersion.
If you’re eager and greedy for flavors,
you’ll miss the goal that brings such happiness.
They know it really is a bog,
this homage and veneration in respectable families.
Honor is a subtle dart, hard to extract,
and hard for a sinner to give up.”
“I came down from my lodging
and entered the city for alms.
I courteously stood by
while a leper ate.
With his putrid hand
he offered me a morsel.
Putting the morsel in my bowl,
his finger dropped off right there.
Sitting by a wall,
I ate that lump of rice.
I did not feel any disgust
while eating or afterwards.
Anyone who makes use of
leftovers for food,
fermented urine as medicine,
the root of a tree as lodging,
and cast-off rags as robes,
is at ease in any quarter.”
“Where some have fallen to ruin
while climbing the mountain,
there Kassapa ascends;
an heir of the Buddha,
aware and mindful,
owing to his psychic powers.
Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
with fear and dread given up.
Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
quenched amongst those who burn.
Returning from almsround,
Kassapa ascends the mountain,
and practices absorption without grasping,
his task completed, free of defilements.”
“Strewn with garlands of the musk-rose tree,
these regions are so delightful, so lovely,
echoing with the trumpeting of elephants:
these rocky crags delight me!
Glistening, they look like blue storm clouds,
with waters cool and streams so clear,
and covered all in ladybugs:
these rocky crags delight me!
Like the peak of a blue storm cloud,
or like a fine bungalow, lovely,
echoing with the trumpeting of elephants:
these rocky crags delight me!
The rain comes down on the lovely flats,
in the mountains frequented by hermits.
Echoing with the cries of peacocks,
these rocky crags delight me!
It’s enough for me,
who loves absorption and is resolute, to be mindful.
It’s enough for me,
a resolute monk who loves the goal.
It’s enough for me,
a resolute monk who loves comfort.
It’s enough for me,
resolute and poised, loving meditation.
Covered with flowers of flax,
like the sky covered with clouds,
full of flocks of many different birds,
these rocky crags delight me!
Empty of householders,
frequented by herds of deer,
full of flocks of many different birds,
these rocky crags delight me!
The water’s clear and the rocks are broad,
monkeys and deer are all around;
festooned with dewy moss,
these rocky crags delight me!”
“Even the music of a five-piece band
can never give such pleasure
as when, with unified mind,
you rightly discern the Dhamma.”
“Don’t get involved in lots of work,
avoid people, and don’t try to acquire things.
If you’re eager and greedy for flavors,
you’ll miss the goal that brings such happiness.
Don’t get involved in lots of work,
avoid what doesn’t lead to the goal.
The body gets worn out and fatigued,
and when you ache, you won’t find serenity.”
“You won’t see yourself
by merely reciting words,
wandering stiff-necked
and thinking, ‘I’m better than them.’
The fool is no better,
but they think they are.
The wise don’t praise
pompous people.
Whoever is not affected
by the modes of conceit—
‘I am better’, ‘I’m not better’,
‘I am worse’, or ‘I am the same’—
with such understanding, poised,
steady in ethics,
and devoted to serenity of mind:
that is who the wise praise.”
“Whoever has no respect
for their spiritual companions
is as far from the true teaching
as the earth is from the sky.
Those whose conscience and shame
are always rightly established,
thrive in the spiritual life;
for them, there are no future lives.
When a mendicant who is haughty and fickle
wears rags from the rubbish-heap,
that doesn’t make them shine:
they’re like a monkey in a lion skin.
But if they are steady and stable,
alert, with senses restrained,
then, wearing rags from the rubbish-heap, they shine
like a lion in a mountain cave.” …
To learn more about the dangers of honour and praise, the suttas in the Lābhasakkārasaṁyutta are useful, especially SN 17.3: Kummasutta and SN 17.5: Mīḷhakasutta.
Legend says that Arahant Mahākassapa loved to live on Gurpa Hill, about 16km from Bodhgaya. That might be the place he is talking about in these verses. If you ever go on pilgrimage in India, it is a less popular, but very inspiring, place to visit.
Read the entire translation of Theragāthā 18.1 Mahākassapattheragāthā: Mahākassapa by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
I am known as “Fortunate Rāhula”,
because I’m accomplished in both ways:
I am the son of the Buddha,
and I am seer of truths.
Since my defilements have ended,
since there are no more future lives—
I’m perfected, worthy of offerings,
master of the three knowledges, seer of the deathless.
Blinded by sensual pleasures, trapped in a net,
they are smothered over by craving;
bound by the Kinsman of the Negligent,
like a fish caught in a funnel-net trap.
Having thrown off those sensual pleasures,
having cut Māra’s bond,
and having plucked out craving, root and all:
I’m cooled, extinguished.
To learn about the triple knowledges, read Itv 99 Tevijja Sutta: The Triple Knowledge.
“Kinsman of the Negligent” is another name for Māra.
Read this translation of Theragāthā 4.8 Rāhulattheragāthā: Rāhula by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
I’ll cage you, mind,
like an elephant in a stockade.
Born of the flesh, that net of the senses,
I won’t urge you to do bad.
Caged, you won’t go anywhere,
like an elephant who can’t find an open gate.
Demon-mind, you won’t wander again and again,
bullying, in love with wickedness.
Just as a strong trainer with a hook
takes a wild, newly captured elephant
and wins it over against its will,
so I’ll win you over.
Just as a fine charioteer, skilled in the taming
of fine horses, tames a thoroughbred,
so I’ll tame you,
firmly established in the five powers.
I’ll bind you with mindfulness;
devout, I shall tame you;
kept in check by harnessed energy,
mind, you won’t go far from here.
To learn about the five powers, see AN 5.14: Vitthatasutta.
Read this translation of Theragāthā 5.9 Vijitasenattheragāthā: Vijitasena by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
Since I’ve gone forth
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.
“May these beings be killed!
May they be slaughtered! May they suffer!”—
I’m not aware of having any such intentions
in all this long while.
I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.
I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.
Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.
Having entered a meditation state without thought,
a disciple of the Buddha
is at that moment blessed
with noble silence.
As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.
To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.
As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.
I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.
I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.
I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.
Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.
divine meditation: Brahmavihāra (loving-kindness, compassion, sympathetic joy, equanimity)
Read this translation of Theragāthā 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
From where would anger come for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and poised?
When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.
When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.
People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.
If anger arises in you,
reflect on the simile of the saw;
if craving for flavors arises in you,
remember the simile of the child’s flesh.
If your mind runs off
to sensual pleasures and future lives,
quickly curb it with mindfulness,
as one would curb a greedy cow eating corn.
For the simile of the saw, read MN 21. For the simile of the child’s flesh, read SN 12:63.
Read this translation of Theragāthā 6.12 Brahmadattattheragāthā: Brahmadatta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
It’s too cold,
too hot,
too late in the evening—
people who say this,
shirking their work:
The moment passes them by.
Whoever regards cold & heat
as no more than grass,
doing his manly duties,
won’t fall away
from ease.
With my chest
I push through wild grasses—
spear-grass,
ribbon-grass,
rushes—
cultivating a heart
bent on seclusion.
Read this translation of Theragāthā 3.5 Mātaṅgaputta by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
Whoever has no respect
for their spiritual companions
falls away from the true teaching,
like a fish in a little puddle.
Whoever has no respect
for their spiritual companions
doesn’t thrive in the true teaching,
like a rotten seed in a field.
Whoever has no respect
for their spiritual companions
is far from quenching,
in the teaching of the Dhamma king.
Whoever does have respect
for their spiritual companions
doesn’t fall away from the true teaching,
like a fish in plenty of water.
Whoever does have respect
for their spiritual companions
thrives in the true teaching,
like a fine seed in a field.
Whoever does have respect
for their spiritual companions
is close to quenching
in the teaching of the Dhamma king.
Read this translation of Theragāthā 6.3 Mahānāgattheragāthā: Mahānāga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
141. In one who desires to listen to the Dhamma,
knowledge of Dhamma increases.
His wisdom grows through that knowledge of Dhamma.
Reality can be understood through that wisdom.
Realizing the truth brings true happiness.
142. One should live in remote and solitary monasteries.
One should practice the Dhamma
with the intention of freeing oneself
from the bondage of saṁsāra.
But if one doesn’t like to live in a forest far away,
guarding his faculties well
and establishing mindfulness well,
one should live under respected senior monks.
These verses were said by Arahant Mahācunda.
Read Thag 2.11 The Verses of Arahant Mahācunda (141-142) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net.
“82,000 from the Buddha,
and 2,000 more from the monks:
84,000 teachings I’ve learned,
and these are what I promulgate.”
“A person of little learning
ages like an ox—
their flesh grows,
but not their wisdom.
A learned person who, on account of their learning,
looks down on someone of little learning,
seems to me like
a blind man holding a lamp.
You should stay close to a learned person—
don’t lose what you’ve learned.
It is the root of the spiritual life,
which is why you should memorize the teaching.
Knowing the sequence and meaning of the teaching,
expert in the interpretation of terms,
they make sure it is well memorized,
and then examine the meaning.
Accepting the teachings, they become enthusiastic;
making an effort, they weigh up the teaching.
When it’s time, they strive
serene inside themselves.
If you want to understand the teaching,
you should befriend the sort of person
who is learned and has memorized the teachings,
a wise disciple of the Buddha.
One who is learned and has memorized the teaching,
a keeper of the great hermit’s treasury,
is a visionary for the whole world,
learned and honorable.
Delighting in the teaching, enjoying the teaching,
contemplating the teaching,
a mendicant who recollects the teaching
doesn’t decline in the true teaching.”
Read the entire translation of Theragāthā 17.3 Ānandattheragāthā: Ānanda 17.3. Ānandattheragāthā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net.
With fault-finding mind, the dullard
listens to the victor’s instruction.
They’re as far from the true teaching
as the earth is from the sky.
With fault-finding mind, the dullard
listens to the victor’s instruction.
They fall away from the true teaching,
like the moon in the waning fortnight.
With fault-finding mind, the dullard
listens to the victor’s instruction.
They wither away in the true teaching,
like a fish in a little puddle.
With fault-finding mind, the dullard
listens to the victor’s instruction.
They don’t thrive in the true teaching,
like a rotten seed in a field.
But one with contented mind
who listens to the victor’s instruction—
having wiped out all defilements;
having witnessed the unshakable;
having arrived at ultimate peace—
they are quenched without defilements.
Read this translation of Theragāthā 5.10 Yasadattattheragāthā: Yasadatta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net.
I was the only one in my family
who had faith and wisdom.
It’s good for my relatives that I’m
firm in principle, and ethical.
I corrected my family out of compassion,
telling them off out of love
for my family and relatives.
They performed a service for the monks
and then they passed away,
finding happiness in the heaven of the Thirty-three.
There, my brothers and mother
enjoy all the pleasures they desire.
Read this translation of Theragāthā 3.8 Vassikattheragāthā: Vassika by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.
261. If one thinks to do things later that should’ve been done before he will miss the chance to gain happiness. He will be remorseful later.
262. One should say only what one would do; one should not say what one will not do. Wise people do not praise those who talk but don’t act as they speak.
263. Nibbāna, taught by the Supreme Buddha, is truly the highest happiness. Suffering ceases only there. In Nibbāna there is no sorrow or defilements. True assurance is in Nibbāna.
These verses were said by Arahant Hārita.
Read this translation of Theragāthā 3.15: The Verses of Arahant Hārita (261-263) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.
