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Below are suttas that have been sent in the past, starting with the most recent. To see the suttas published in a specific month, try using the Archive page.

SN 46.55 From… Saṅgāravasutta: Saṅgarava

[NOTE: The complete sutta gives similes for the five hindrances as well as a simile of a mind without hindrances. If you have time it is worth reading the whole sutta. We can contemplate these similes not only in regards to memorization but also meditation in general.]

At Savatthī. Then the brahmin Saṅgarava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

“Master Gotama, what is the cause and reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited? What is the cause and reason why sometimes those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited?”

…“Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one’s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

“Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is.

“So too, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one’s own good, or the good of others, or the good of both.

…

Read the entire translation of Saṁyutta Nikāya 46.55 Saṅgāravasutta: Saṅgarava by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.110 Āsīvisasutta: Vipers

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

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

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

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

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

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

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

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

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

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

AN 4.197 Mallikādevīsutta: Queen Mallikā

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

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

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

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

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

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

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

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

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

“Sir, in another life

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

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

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

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

AN 7.64 Kodhanasutta: Irritable

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Read this translation of Aṅguttara Nikāya 7.64 Kodhanasutta: Irritable by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

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

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

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

…

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

…

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

AN 4.122 From… Ūmibhayasutta: The Danger of Waves

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

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

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

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

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.

Iti 2 Dosasutta: Hate

This was said by the Lord, said by the Arahant, so I heard:

“Abandon one thing, bhikkhus, and I guarantee you non-returning. What is that one thing? Hate is that one thing, bhikkhus. Abandon that and I guarantee you non-returning.”

This is the meaning of what the Lord said. So in regard to this it was said:

Beings corrupted by hate
Go to rebirth in a bad bourn.
But having rightly understood hate,
Those with insight abandon it.
By abandoning it they never come
Back to this world again.

This too is the meaning of what was said by the Lord, so I heard.

NOTE: Non-return refers to the third stage of enlightenment when the five lower fetters have been eliminated. A non-returner will not be reborn as a human again and will be reborn at most once in the Pure Abodes before attaining full enlightenment.

Read this translation of Itivuttaka 2 Dosasutta: Hate by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.200 From… Pemasutta: Love and Hate

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

  1. Love is born of love,
  2. hate is born of love,
  3. love is born of hate, and
  4. hate is born of hate.

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

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

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

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

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

…

Read the entire translation of Aṅguttara Nikāya 4.200 Pemasutta: Love and Hate by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 3.132 Lekhasutta: Inscriptions

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

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

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

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

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

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

AN 4.43 Paṭhamakodhagarusutta: Valuing Anger

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

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

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

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

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

Snp 1.1 From… Uragasutta: The Serpent

When anger surges, they drive it out,
as with medicine a snake’s spreading venom.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

NOTE: This verse clearly indicates that the Buddha wanted us to remove anger (and all unwholesome states of mind) and not just observe them.

Read the entire translation of Snp 1.1 Uragasutta: The Serpent by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Dhp 222 From… Kodha Vagga: Anger

The one who keeps anger in check as it arises,
as a charioteer controls a speeding chariot,
him I call a true charioteer.
Others are merely rein holders.

Read the entire translation of Dhammapada 17 Kodha Vagga: Anger (221-234) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on 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.

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

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

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

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.

MN 68 Naḷakapānasutta: At Naḷakapāna

[NOTE: This is just part of a longer sutta. It is valuable to read the whole thing if you have time.]

…What do you think, Anuruddha and friends? What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there’?”

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ Rather, there are gentlemen of faith who are full of sublime joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.

…

Take a monk who hears this: ‘The monk named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a monk lives at ease.

…

Take a nun who hears this: ‘The nun named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a nun lives at ease.

…

Take a layman who hears this: ‘The layman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And he’s either seen for himself, or heard from someone else, that that venerable had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. That too is how a layman lives at ease.

…

Take a laywoman who hears this: ‘The laywoman named so-and-so has passed away. The Buddha has declared that, with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ And she’s either seen for herself, or heard from someone else, that that sister had such ethics, such qualities, such wisdom, such meditation, or such freedom. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. That too is how a laywoman lives at ease.

So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘This one is reborn here, while that one is reborn there.’ Rather, there are gentlemen of faith who are full of joy and gladness. When they hear that, they apply their minds to that end. That is for their lasting welfare and happiness.”…

Read this translation of Majjhima Nikāya 68 Naḷakapānasutta: At Naḷakapāna by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

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

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

Read this translation of Aṅguttara Nikāya 6.92 Paṭhamaabhabbaṭṭhānasutta: Things That Can’t Be Done (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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?

  1. 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.
  2. 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.
  3. 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.
  4. 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.

Vv 2.7 Uposathā Sutta: Uposatha’s Mansion

Moggallana Bhante:

Devata, your beauty shines in all directions like the bright star named Osadhi.

What are the meritorious deeds that led to this happiness?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Bhante, in the human world there is a city called Saketa. There I was a female lay follower of the Supreme Buddha. My name was Uposatha. I had unshakable faith in the Triple Gem. I practiced the precepts and delighted in giving and sharing. Furthermore, I had confidence in noble monks who had pure minds. I offered them robes, food, shelter, and lamps.

I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was wise enough to realize the Four Noble Truths. That is how I became a dedicated follower of Gautama Supreme Buddha.

Because of those meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

When I was in the human world, I often heard stories about the heavenly Nandana Park. I had a desire to be born there. As a result of directing my mind to that park, I have been born here in this Tavatimsa Heaven.

My great teacher, the Supreme Buddha, who was born in the Clan of the Sun, frequently advised his disciples to achieve the highest stage of enlightenment they can. But I did not follow my great teacher’s advice. Since I directed my mind to this inferior sensual realm, I was born in this heaven. I could have developed my mind further. Now I am sad and regret my decision.

Moggallana Bhante:

Devata, how long will you live in this mansion? Can you tell me your lifespan?

Devata:

Bhante, My lifespan here is three hundred million and sixty thousand years. After I pass away from here I will be reborn in the human world.

Moggallana Bhante:

Why fear, Uposatha? The Supreme Buddha has already stated that you have attained the fruit of stream entry. You will never again be born in a bad world.

Read this translation of Vimānavatthu 2.7 Uposathā Sutta: Uposatha’s Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org. 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.

DN 5 Kūṭadantasutta: With Kūṭadanta

[NOTE: The following is one of many examples of people who are directly led to stream entry by the Buddha.]

…Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”

Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence.…

Read this translation of Dīgha Nikāya 5 Kūṭadantasutta: With Kūṭadanta by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—The Mirror of the Dhamma

[NOTE: This teaching was given by the Buddha after the Venerable Ānanda asked about the rebirth of various disciples.]

“It’s hardly surprising that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.

“So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

“And what is that mirror of the teaching?

“It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

“They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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

“And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

“This is that mirror of the teaching.”

And while staying there in Nādika the Buddha often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”

When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Vesālī.”

Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on PaliAudio.com or 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.

AN 9.12 Saupādisesasutta: With Something Left Over

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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