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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.

MN 123 From Acchariyaabbhutasutta: Incredible and Amazing—Birth

“…I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”

—Spoken by Venerable Ānanda

Read the entire translation of Majjhima Nikāya 123 Acchariyaabbhutasutta: Incredible and Amazing by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

Thag 3.15: The Verses of Arahant Hārita (261-263)

261. If one thinks to do things later that should’ve been done before he will miss the chance to gain happiness. He will be remorseful later.

262. One should say only what one would do; one should not say what one will not do. Wise people do not praise those who talk but don’t act as they speak.

263. Nibbāna, taught by the Supreme Buddha, is truly the highest happiness. Suffering ceases only there. In Nibbāna there is no sorrow or defilements. True assurance is in Nibbāna.

These verses were said by Arahant Hārita.

Read this translation of Theragāthā 3.15: The Verses of Arahant Hārita (261-263) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 5.178 From Rājāsutta: Kings

“…What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

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


Read the entire translation of Aṅguttara Nikāya 5.178 Rājāsutta: Kings by Bhikkhu Sujato on SuttaCentral.net.

Dhp 188–192 From… Buddhavaggo: The Chapter about the Buddha

188. Many people shaken
by fear go for refuge
to woods, mountains, and to
tree shrines in pleasure parks.

189. That is not a secure refuge,
that is not the refuge supreme,
that is not the refuge that will
liberate from all suffering.

190. Whoever has gone for refuge
to the Buddha, to the Dhamma
and to the Saṅgha, who sees with
right wisdom the four noble truths:

191. Suffering, arising, and the
overcoming of suffering,
the eightfold noble path leading
to the stilling of suffering.

192. That is the one secure refuge,
that is the one refuge supreme,
that is the one refuge that will
liberate from all suffering.

Read this translation from Dhammapada chapter 14 Buddhavaggo: The Chapter about the Buddha by Bhikkhu Ānandajoti on Ancient-Buddhist-Texts.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 8.1 Mettāsutta: Loving-Kindness

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?

(1) “One sleeps well;
(2) one awakens happily;
(3) one does not have bad dreams;
(4) one is pleasing to human beings;
(5) one is pleasing to spirits;
(6) deities protect one;
(7) fire, poison, and weapons do not injure one; and
(8) if one does not penetrate further, one moves on to the brahmā world.

“When, bhikkhus, the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected.”

For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.

If, with a mind free from hate,
one arouses love toward just one being,
one thereby becomes good.
Compassionate in mind toward all beings,
the noble one generates abundant merit.

Those royal sages who conquered the earth
with its multitudes of beings
traveled around performing sacrifices:
the horse sacrifice, the person sacrifice,
sammāpāsa, vājapeyya, niraggaḷa.

All these are not worth a sixteenth part
of a well-developed loving mind,
just as the hosts of stars cannot match
a sixteenth part of the moon’s radiance.

One who does not kill or enjoin killing,
who does not conquer or enjoin conquest,
one who has loving-kindness toward all beings
harbors no enmity toward anyone.

Read this translation of Aṅguttara Nikāya 8.1 Mettāsutta: Loving-Kindness by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net.

AN 3.10 Malasutta: Stains

“Bhikkhus, possessing three qualities and without having abandoned three stains, one is deposited in hell as if brought there. What three? (1) One is immoral and has not abandoned the stain of immorality. (2) One is envious and has not abandoned the stain of envy. (3) One is miserly and has not abandoned the stain of miserliness. Possessing these three qualities and without having abandoned these three stains, one is deposited in hell as if brought there.

“Bhikkhus, possessing three qualities and having abandoned three stains, one is deposited in heaven as if brought there. What three? (1) One is virtuous and has abandoned the stain of immorality. (2) One is not envious and has abandoned the stain of envy. (3) One is not miserly and has abandoned the stain of miserliness. Possessing these three qualities and having abandoned these three stains, one is deposited in heaven as if brought there.”

Read this translation of Aṅguttara Nikāya 3.10 Malasutta: Stains by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

MN 70 From… Kīṭāgirisutta: At Kīṭāgiri

“…Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice.

And how is enlightenment achieved by gradual training, progress, and practice?

It’s when someone in whom faith has arisen approaches a teacher.
They pay homage,
lend an ear,
hear the teachings,
remember the teachings,
reflect on their meaning,
and accept them after consideration.
Then enthusiasm springs up;
they make an effort,
weigh up,
and persevere.
Persevering, they directly realize the ultimate truth,
and see it with penetrating wisdom.

Read the entire translation of Majjhima Nikāya 70 Kīṭāgirisutta: At Kīṭāgiri by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

Snp 4.5 Paramaṭṭhakasutta: The Supreme Octet

When dwelling on views
     as “supreme,”
a person makes them
the utmost thing in the world,
&, from that, calls
all others inferior
and so he’s not gone beyond disputes.
When he sees his own advantage
in what’s seen, heard, sensed,
or in habits & practices,
seizing it there
he sees all else, all others,

                    as inferior.

That, too, say the skilled,
is a binding knot: that
in dependence on which
you regard another
     as inferior.
So a monk shouldn’t be dependent
     on what’s seen, heard, or sensed,
     or on habits & practices;
nor should he theorize a view in the world
     in connection with knowledge
     or habits & practices;
shouldn’t take himself
     to be “equal”;
shouldn’t think himself
     inferior or superlative.

Abandoning what he’d embraced,
     not clinging,
he doesn’t make himself dependent
even in connection with knowledge;
doesn’t follow a faction
among those who are split;
doesn’t fall back
on any view whatsoever.

One who isn’t inclined
toward either side
     —becoming or not-,
     here or beyond—
who has no entrenchment
when considering what’s grasped among doctrines,
hasn’t the least
theorized perception
with regard to what’s seen, heard, or sensed.
By whom, with what,
should he be pigeonholed
here in the world?
     —this brahman
     who hasn’t adopted views.

They don’t theorize, don’t yearn,
don’t adhere even to doctrines.

A brahman not led
by habits or practices,
gone to the beyond
     —Such—
     doesn’t fall back.

Read Sutta Nipāta 4.5 The Supreme Octet translated by Ṭhanissaro Bhikkhu on DhammaTalks.org. Or read a different translation on SuttaCentral.net.

Ud 2.3 Danda Sutta: Children with Sticks

This is as I heard from the Blessed One. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapindika’s monastery. 

One day, on a road between the city of Sāvatthī and Jeta’s park, a group of boys were hitting a snake with a stick. Then early in the morning the Blessed One, having worn his robe, taken his bowl and his double robe, entered the village to collect almsfood.  He saw the group of boys on the road hitting the snake with a stick. 

Then, on realizing the true way to happiness in the world, the Blessed One spoke the following inspired verses: 

Desiring his own happiness,
whoever harms another being
who also desires happiness,
will not obtain happiness after death.

Desiring his own happiness,
if somebody does not harm other beings
who also desire happiness,
will obtain happiness after death.

Read this translation of Udāna 2.3 Danda Sutta: Children with Sticks by Ven. Kiribathgoda Gnanananda Thero on ReadingFaithfully.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, or Ancient-Buddhist-Texts.net.

SN 12.15 Kaccānagottasutta: Kaccānagotta

At Sāvatthī.

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

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

“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

“But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.

“The world is for the most part shackled by attraction, grasping, and insisting.

“But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

“This is how right view is defined.

“‘All exists’: this is one extreme. ‘All doesn’t exist’: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way:

“‘Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

“When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’”

Read this translation of Saṁyutta Nikāya 12.15 Kaccānagottasutta: Kaccānagotta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

AN 3.95 Parisāsutta: Assemblies

“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

And what is a divided assembly? An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

These are the three assemblies.”

Read this translation of Aṅguttara Nikāya 3.95 Parisāsutta: Assemblies by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

SN 22.1 Nakulapitusutta: Nakulapita

Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Suṁsumaragira in the Bhesakaḷa Grove, the Deer Park. Then the householder Nakulapita approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“I am old, venerable sir, aged, burdened with years, advanced in life, come to the last stage, afflicted in body, often ill. I rarely get to see the Blessed One and the bhikkhus worthy of esteem. Let the Blessed One exhort me, venerable sir, let him instruct me, since that would lead to my welfare and happiness for a long time.”

“So it is, householder, so it is! This body of yours is afflicted, weighed down, encumbered. If anyone carrying around this body were to claim to be healthy even for a moment, what is that due to other than foolishness? Therefore, householder, you should train yourself thus: ‘Even though I am afflicted in body, my mind will be unafflicted.’ Thus should you train yourself.”

Then the householder Nakulapita, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and, having paid homage to the Blessed One, keeping him on his right, he approached the Venerable Sāriputta. Having paid homage to the Venerable Sāriputta, he sat down to one side, and the Venerable Sāriputta then said to him:

“Householder, your faculties are serene, your facial complexion is pure and bright. Did you get to hear a Dhamma talk today in the presence of the Blessed One?”

“Why not, venerable sir? Just now I was anointed by the Blessed One with the ambrosia of a Dhamma talk.”

“With what kind of ambrosia of a Dhamma talk did the Blessed One anoint you, householder?”

“Here, venerable sir, I approached the Blessed One….

The householder Nakulapita repeats his entire conversation with the Buddha.

“It was with the ambrosia of such a Dhamma talk, venerable sir, that the Blessed One anointed me.”

“Didn’t it occur to you, householder, to question the Blessed One further as to how one is afflicted in body and afflicted in mind, and how one is afflicted in body but not afflicted in mind?”

“We would come from far away, venerable sir, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.”

“Then listen and attend closely, householder, I will speak.”

“Yes, venerable sir,” the householder Nakulapita replied. The Venerable Sāriputta said this:

“How, householder, is one afflicted in body and afflicted in mind? Here, householder, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He lives obsessed by the notions: ‘I am form, form is mine.’ As he lives obsessed by these notions, that form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He lives obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives obsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He lives obsessed by the notions: ‘I am perception, perception is mine.’ As he lives obsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He lives obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives obsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He lives obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives obsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair.

“It is in such a way, householder, that one is afflicted in body and afflicted in mind.

“And how, householder, is one afflicted in body but not afflicted in mind? Here, householder, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not live obsessed by the notions: ‘I am form, form is mine.’ As he lives unobsessed by these notions, that form of his changes and alters. With the change and alteration of form, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He does not live obsessed by the notions: ‘I am feeling, feeling is mine.’ As he lives unobsessed by these notions, that feeling of his changes and alters. With the change and alteration of feeling, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception. He does not live obsessed by the notions: ‘I am perception, perception is mine.’ As he lives unobsessed by these notions, that perception of his changes and alters. With the change and alteration of perception, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He does not live obsessed by the notions: ‘I am volitional formations, volitional formations are mine.’ As he lives unobsessed by these notions, those volitional formations of his change and alter. With the change and alteration of volitional formations, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. He does not live obsessed by the notions: ‘I am consciousness, consciousness is mine.’ As he lives unobsessed by these notions, that consciousness of his changes and alters. With the change and alteration of consciousness, there do not arise in him sorrow, lamentation, pain, displeasure, and despair.

“It is in such a way, householder, that one is afflicted in body but not afflicted in mind.”

This is what the Venerable Sāriputta said. Elated, the householder Nakulapita delighted in the Venerable Sāriputta’s statement.


Read this translation of Saṁyutta Nikāya 22.1 Nakulapitusutta: Nakulapita by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.

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