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 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.

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:

“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.

Vv 3.9 Visālakkhī Sutta: Mansion of the Beautiful-Eyed Goddess

God Sakka:

Devata, with large beautiful eyes you walk around surrounded by many other goddesses in the delightful Cittalata Forest. What is your name?

When the gods of the Tavatimsa Heaven enter this forest their bodies, horses, and chariots become more beautiful.

Even though you are not wearing any golden flower jewelry, you are still extremely beautiful. Tell us, what meritorious deed have you done to gain this beauty?

Devata:

Lord of Devas, I have received this heavenly birth, beautiful body, and divine psychic powers due to my meritorious deeds. I will tell you what I did.

In the human world, I lived in the beautiful city of Rajagaha. My name was Sunanda and I was a female lay disciple of the Supreme Buddha. I had faith, virtue and was very generous. I had great confidence in the noble monks with pure minds. I offered them robes, food, resting places, 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 delighted in sharing.

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 a lay follower of Gautama Supreme Buddha who had the great wisdom to see the reality of the world. I was wise enough to realize the Four Noble Truths.

A servant girl, working for my relatives, used to bring me flower garlands every day. I offered all those flower garlands with a happy mind to the relic stupa of the Supreme Buddha. I also went to relic puja ceremonies every Eight Precepts-Observance day. With great faith, I personally offered garlands, perfumes, and lotions to the stupa. God Sakka, I received this heavenly birth, beautiful body, and divine psychic powers by offering flower garlands.

I also collected merit by keeping the precepts, but that merit has not yet ripened. Lord Sakka, in my mind I have the desire to be a once-returner.

Read this translation of Vimānavatthu 3.9 Visālakkhī Sutta: Mansion of the Beautiful-Eyed Goddess by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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

AN 3.127 Hatthakasutta: With Hatthaka

With Hatthaka

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

Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking, “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

Then the Buddha said to Hatthaka, “Hatthaka, manifest in a solid life-form.”

“Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side.

The Buddha said to him, “Hatthaka, I wonder whether you still rehearse now the teachings that you rehearsed when you were a human being?”

“I still rehearse now the teachings that I rehearsed as a human being. And I also rehearse teachings that I didn’t rehearse as a human being.

Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples, so I live crowded by the gods. The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’

Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.

I could never get enough
of seeing the Buddha,
serving the Saṅgha,
or hearing the teaching.

Training in the higher ethics,
loving to hear the true teaching,
Hatthaka has gone to the Aviha realm
without getting enough of these three things.”

Read this translation of Aṅguttara Nikāya 3.127 Hatthakasutta: With Hatthaka by Bhikkhu Sujato on SuttaCentral.net. 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.

SN 9.13 Pākatindriyasutta: Undisciplined Faculties

At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

The deity haunting that forest had compassion for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:

“The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

Having raised my joined palms to the Saṅgha,
I speak here only about certain people.
They’re rejects, with no protector,
just like those who have passed away.

I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

Impelled by that deity, those mendicants were struck with a sense of urgency.

Read this translation of Saṁyutta Nikāya 9.13 Pākatindriyasutta: Undisciplined Faculties by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

MN 12 From… Mahāsīhanādasutta: The Greater Discourse on the Lion‘s Roar—The Path to Heaven

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in a good destination, in a heavenly world.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of devas, experiencing entirely pleasant feelings.

Sāriputta, it is just as if there was a palace with a peaked roof, plastered walls, impervious to wind, with lockable doors and shutters on the windows. In it there is a couch covered in cowhide, wool, embroidered blankets, and deer-hide blankets, with a canopy overhead and red pillows on both sides. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that palace. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this particular palace.’ Then on a later occasion, they might see that person in that peaked-roof palace, sitting or reclining on the couch, experiencing entirely pleasant feelings.

In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in a good destination, in a heavenly world.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in a good destination, in a heavenly world, experiencing entirely pleasant feelings.

Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: 12. The Greater Discourse on the Lion‘s Roar by Suddhāso Bhikkhu 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 42.13 From… Pāṭaliyasutta: With Pāṭaliya

…There are some ascetics and brahmins who have this doctrine and view: ‘…Everyone who lies experiences pain and sadness in the present life.’

…But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man amused the king with lies. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’

What do you think, chief? Have you seen or heard of such a thing?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in the present life: are they right or wrong?”

“They’re wrong, sir.”

“But those who speak hollow, false nonsense: are they moral or immoral?”

“Immoral, sir.”

“And are those who are immoral, of bad character practicing wrongly or rightly?”

“They’re practicing wrongly, sir.”

“And do those who are practicing wrongly have wrong view or right view?”

“They have wrong view, sir.”

“But is it appropriate to have confidence in those of wrong view?”

“No, sir.”…

Read the entire translation of Saṁyutta Nikāya 42.13 Pāṭaliyasutta: With Pāṭaliya Pāṭaliyasutta 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 1.78 Kāmasutta: Desire

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

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

“What should one who desires the good not give away?
What should a mortal not reject?
What should be let out when it’s good,
but not when it’s bad?”

The Buddha:

“A man shouldn’t give away himself.
He shouldn’t reject himself.
Speech should be let out when it’s good,
but not when it’s bad.”

Read this translation of Saṁyutta Nikāya 1.78 Kāmasutta: Desire 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.

Khp 5 From… Maṅgala Sutta — Protection

Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
—This is the highest protection.

Read the entire translation of Khuddakapāṭha 5 Maṅgala Sutta — Protection by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.132 Paṭibhānasutta: Eloquence

“Mendicants, these four people are found in the world. What four?

One who speaks on topic, but not fluently.
One who speaks fluently, but not on topic.
One who speaks on topic and fluently.
One who speaks neither on topic nor fluently.

These are the four people found in the world.”

Read this translation of Aṅguttara Nikāya 4.132 Paṭibhānasutta: Eloquence by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Thag 21.1 From… Vaṅgīsattheragāthā: Vaṅgīsa

“Speak only such words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

Truth itself is the undying word:
this is an eternal truth.
Good people say that the teaching and its meaning
are grounded in the truth.

The words spoken by the Buddha
for realizing the sanctuary, extinguishment,
for making an end of suffering:
this really is the best kind of speech.”

Read the entire translation of Theragāthā 21.1 Vaṅgīsattheragāthā: Vaṅgīsa 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 7.2 Akkosa Sutta: Insult

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Then the brahman Akkosaka [“Insulter”] Bhāradvāja heard that a brahman of the Bhāradvāja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered & displeased, he went to the Blessed One and, on arrival, insulted & cursed him with rude, harsh words.

When this was said, the Blessed One said to him: “What do you think, brahman? Do friends & colleagues, relatives & kinsmen come to you as guests?”

“Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests.”

“And what do you think? Do you serve them with staple & non-staple foods & delicacies?”

“Yes, sometimes I serve them with staple & non-staple foods & delicacies.”

“And if they don’t accept them, to whom do those foods belong?”

“If they don’t accept them, Master Gotama, those foods are all mine.”

“In the same way, brahman, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, brahman. It’s all yours.

“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, brahman. It’s all yours. It’s all yours.”

“The king together with his court know this of Master Gotama—‘Gotama the contemplative is an arahant’—and yet still Master Gotama gets angry.”

The Buddha:

The Buddha:
“Whence is there anger
for one free from anger,
     tamed,
     living in tune—
one released through right knowing,
     calmed
     & Such.

You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.

You live for the good of both
—your own, the other’s—
when, knowing the other’s provoked,
you mindfully grow calm.

When you work the cure of both
—your own, the other’s—
those who think you a fool
know nothing of Dhamma.”

When this was said, the brahman Akkosaka Bhāradvāja said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Saṅgha of monks).”

Then the brahman Akkosaka Bhāradvāja received the Going-forth in the Blessed One’s presence, he gained the Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time entered & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bhāradvāja became another one of the arahants.

Read this translation of Saṁyutta Nikāya 7.2 Akkosa Sutta. Insult by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or AccessToInsight.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 10.44 Kusinārasutta: At Kusināra

At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves?

A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’

Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: ‘Come on, venerable, train in the code of conduct first.’ These are the five things they should check in themselves.

What five things should they establish in themselves?

‘I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully.
I will speak lovingly, not from secret hate.’

These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

Read this translation of Aṅguttara Nikāya 10.44 Kusinārasutta: At Kusināra by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Pv 1.3 Pūtimukha Sutta: Stinky Mouth

Nārada Bhante:

Your body is as beautiful as an angel and you are floating in the sky. But your mouth is being eaten by worms and is very smelly. What have you done in your previous life?

Ghost:

I was an evil monk and insulted others using bad words. I pretended to be a good monk. I did not control what I said to others. However, I did not do any evil actions with my body. Because of this, my body is beautiful but my mouth is full of worms.

You have seen this with your own eyes, Nārada Bhante. The wise and compassionate Buddhas have taught about wholesome things. I say the same to you. Never tell lies or break friendships with divisive speech. Then you will be reborn in heaven and enjoy every happiness you desire.

Read this translation of Petavatthu 1.3 Pūtimukha Sutta: Stinky Mouth by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org.

AN 4.82 Musāvādasutta: Lying

“Mendicants, someone with four qualities is cast down to hell. What four? They use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is raised up to heaven.”

Read this translation of Aṅguttara Nikāya 4.82 Musāvādasutta: Lying by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Dhp 223–224 From… Kodhavagga: Anger

Defeat anger with kindness,
villainy with virtue,
stinginess with giving,
and lies with truth.

Speak the truth, do not be angry,
and give when asked, if only a little.
By these three means,
you may enter the presence of the gods.

Read the entire translation of Dhammapada 221–234 Kodhavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 17.37 Mātusutta: Mother

At Sāvatthī.

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary. When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their mother.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 17.37 Mātusutta: Mother by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 3.7 Aḍḍakaraṇasutta: Judgment

At Sāvatthī.

Seated to one side, King Pasenadi said to the Buddha, “Sir, when I’m sitting in judgment I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. Then it occurred to me: ‘Enough with passing judgment today. Now my dear son will be known by the judgments he makes.’”

“That’s so true, great king! That’s so true! Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. That is for their lasting harm and suffering.”

That is what the Buddha said. …

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like fish entering a net set out.
It’ll be bitter later on;
for the result will be bad for them.”

Read this translation of Saṁyutta Nikāya 3.7 Aḍḍakaraṇasutta: Judgment by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.73 Sappurisa Sutta: A Person of Integrity

“Monks, a person endowed with these four qualities can be known as ‘a person of no integrity.’ Which four?

“There is the case where a person of no integrity, when unasked, reveals another person’s bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person’s bad points in full & in detail, without omission, without holding back. Of this person you may know, ‘This venerable one is a person of no integrity.’

“And further, a person of no integrity, when asked, doesn’t reveal another person’s good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person’s good points not in full, not in detail, with omissions, holding back. Of this person you may know, ‘This venerable one is a person of no integrity.’

“And further, a person of no integrity, when asked, doesn’t reveal his own bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points not in full, not in detail, with omissions, holding back. Of this person you may know, ‘This venerable one is a person of no integrity.’

“And further, a person of no integrity, when unasked, reveals his own good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points in full & in detail, without omissions, without holding back. Of this person you may know, ‘This venerable one is a person of no integrity.’

“Monks, a person endowed with these four qualities can be known as ‘a person of no integrity.’

“Now, a person endowed with these four qualities can be known as ‘a person of integrity.’ Which four?

“There is the case where a person of integrity, when asked, doesn’t reveal another person’s bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person’s bad points not in full, not in detail, with omissions, holding back. Of this person you may know, ‘This venerable one is a person of integrity.’

“And further, a person of integrity, when unasked, reveals another person’s good points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person’s good points in full & in detail, without omissions, without holding back. Of this person you may know, ‘This venerable one is a person of integrity.’

“And further, a person of integrity, when unasked, reveals his own bad points, to say nothing of when asked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own bad points in full & in detail, without omissions, without holding back. Of this person you may know, ‘This venerable one is a person of integrity.’

“And further, a person of integrity, when asked, doesn’t reveal his own good points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of his own good points not in full, not in detail, with omissions, holding back. Of this person you may know, ‘This venerable one is a person of integrity.’

“Monks, a person endowed with these four qualities can be known as ‘a person of integrity.’”

Read this translation of Aṅguttara Nikāya 4.73 Sappurisa Sutta. A Person of Integrity by Bhikkhu Ṭhanissaro on DhammaTalks.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.

AN 3.28 Gūthabhāṇīsutta: Speech Like Dung

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one whose speech is like dung, the one whose speech is like flowers, and the one whose speech is like honey.

(1) “And what, bhikkhus, is the person whose speech is like dung? Here, if he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, this person says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end. This is called the person whose speech is like dung.

(2) “And what is the person whose speech is like flowers? Here, if he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, this person says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end. This is called the person whose speech is like flowers.

(3) “And what is the person whose speech is like honey? Here, some person, having abandoned harsh speech, abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many. This is the person whose speech is like honey.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

Read this translation of Aṅguttara Nikāya 3.28 Gūthabhāṇīsutta: Speech Like Dung 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.

AN 4.83 Avaṇṇārahasutta: Where Criticism Takes You

“Mendicants, someone with four qualities is cast down to hell. What four?

Without examining or scrutinizing, they praise those deserving of criticism,
and they criticize those deserving of praise.
They arouse faith in things that are dubious,
and they don’t arouse faith in things that are inspiring.

Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four?

After examining and scrutinizing, they criticize those deserving of criticism,
and they praise those deserving of praise.
They don’t arouse faith in things that are dubious,
and they do arouse faith in things that are inspiring.

Someone with these four qualities is raised up to heaven.”

Read this translation of Aṅguttara Nikāya 4.83 Avaṇṇārahasutta: Where Criticism Takes You by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Ud 2.2 Rājasutta: Kings

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them: “Which of these two kings has greater wealth, riches, treasury, dominion, vehicles, forces, might, and power: King Seniya Bimbisāra of Māgadha or King Pasenadi of Kosala?” At that point the conversation among those mendicants was left unfinished.

Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,

“Mendicants, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Neither the pleasures of the senses,
nor even divine happiness,
is worth even a sixteenth part
of the happiness of craving’s end.”

Read this translation of Udāna 2.2 Rājasutta: Kings by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

MN 139 From… Araṇavibhaṅgasutta: The Analysis of Non-Conflict—Don’t talk behind people’s backs

‘…Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, but why did I say it?

When you know that what you say behind someone’s back is untrue, false, and harmful, then if at all possible you should not speak.
When you know that what you say behind someone’s back is true and correct, but harmful, then you should train yourself not to speak.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
When you know that your sharp words in someone’s presence are untrue, false, and harmful, then if at all possible you should not speak.
When you know that your sharp words in someone’s presence are true and correct, but harmful, then you should train yourself not to speak.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, and this is why I said it.

‘Don’t speak hurriedly.’ That’s what I said, but why did I say it? When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it.…

Read the entire translation of Majjhima Nikāya 139 Araṇavibhaṅgasutta: The Analysis of Non-Conflict 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 56.10 Tiracchānakathāsutta: Unworthy Talk

“Mendicants, don’t engage in all kinds of unworthy talk, such as

talk about kings, bandits, and ministers;
talk about armies, threats, and wars;
talk about food, drink, clothes, and beds; talk about garlands and fragrances;
talk about family, vehicles, villages, towns, cities, and countries;
talk about women and heroes;
street talk and talk at the well;
talk about the departed; motley talk;
tales of land and sea; and
talk about being reborn in this or that state of existence.

Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …

Why is that? Because those discussions are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

Read this translation of Saṁyutta Nikāya 56.10 Tiracchānakathāsutta: Unworthy Talk by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.211 Akkosakasutta: An Abuser

“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks. What five?

They’re expelled, cut off, shut out;
or they commit a corrupt offense;
or they contract a severe illness.
They feel lost when they die.
And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.”

Read this translation of Aṅguttara Nikāya 5.211 Akkosakasutta: An Abuser by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Snp 3.3 Subhāsitasutta: Well-Spoken Words

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Good people say well-spoken words are foremost;
second, speak on the teaching, not against it;
third, speak pleasantly, not unpleasantly;
and fourth, speak truthfully, not falsely.”

Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

“Speak only such words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

Truth itself is the undying word:
this is an eternal truth.
Good people say that the teaching and its meaning
are grounded in the truth.

The words spoken by the Buddha
for realizing the sanctuary, extinguishment,
for the attainment of vision,
this really is the best kind of speech.”

Read this translation of Snp 3.3 Subhāsitasutta: Well-Spoken Words Subhāsitasutta 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.

MN 41 From… Sāleyyakasutta: The Brahmins of Sālā

“…And how, householders, are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct?

Here someone speaks falsehood; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
He speaks maliciously; he repeats elsewhere what he has heard here in order to divide those people from these, or he repeats to these people what he has heard elsewhere in order to divide these people from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord.
He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.
He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial.

That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.…

“…And how, householders, are there four kinds of verbal conduct in accordance with the Dhamma, righteous conduct?

Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not in full awareness speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.
Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many.
Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial.

That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.…

Read the entire translation of Majjhima Nikāya 41 Sāleyyakasutta: The Brahmins of Sālā 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.

With Hatthaka

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