Suttas – Page 33 – Daily Sutta Reading

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.

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.

Copyright: Creative Commons Zero (CC0) To the extent possible under law, Bhikkhu Sujato has waived all copyright and related or neighboring rights to his own translations on SuttaCentral.net. This work is published from Australia.

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.

All translations by Ven. Kiribathgoda Gnanananda Thero are © Mahamevnawa Buddhist Monastery. Read more 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.

Translations by Bhikkhu Ṭhanissaro are released under the Creative Commons Attribution-NonCommercial 4.0 Unported License. The author considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation. To view a copy of this license, visit the Creative Commons website. Please visit DhammaTalks.org for complete copyright information.

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.

All translations on this site by Bhikkhu Bodhi are licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. Bhikkhu Bodhi, The Middle Length Discourses of the Buddha (Wisdom Publications, 2009), The Connected Discourses of the Buddha (Wisdom Publications, 2000), The Numerical Discourses of the Buddha (Wisdom Publications, 2012).

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.

Iti 25 Musāvādasutta: Lying

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

“Bhikkhus, I say that for an individual who transgresses in one thing, there is no evil deed whatsoever he would not do. What is that one thing? It is this, bhikkhus: deliberately telling a lie.”

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

There is no evil that cannot be done
By a person who deliberately lies,
Who transgresses in one thing,
Taking no account of the next world.

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

Read this translation of Itivuttaka 25 Musāvādasutta: Lying 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.

Copyright © 1997 by John D. Ireland. This text has been made available by the kind permission of the Buddhist Publication Society. It was released under the following licence terms: For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.

Dhp 133–134 From… Daṇḍavagga: The Rod

Don’t speak harshly,
they may speak harshly back.
For aggressive speech is painful,
and the rod may spring back on you.

If you still yourself
like a broken gong,
you’re quenched
and conflict-free.

Read the entire translation of Dhammapada 129–145 Daṇḍavagga: Chabbaggiyabhikkhuvatthu 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 6.9 Turūbrahmasutta: With the Brahmā Tudu

[NOTE: To understand what is going on in this sutta, it is necessary to catch Kokālika’s misunderstanding of a non-returner. A non-returner is someone who is not reborn again in the human world. However gods who are non-returner can, if they like, make visits to the human world as is the case here.]

At Sāvatthī.

Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

“Who are you, reverend?”

“I am Tudu the independent brahmā.”

“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!”

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

You can learn more about the fate of Kokālika in Snp 3.10: Kokālikasutta. Warning: it’s not good.

Read this translation of Saṁyutta Nikāya 6.9 Turūbrahmasutta: With the Brahmā Tudu Turūbrahmasutta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Pv 3.9 Kūṭavinicchayika Sutta: The Back Biter

Narada Bhante:

You are wearing many garlands, a crown, and many other types of jewelry on your hands and legs. Your body is covered with sandalwood cream. Your facial expression is very pleasant and your body shines very brightly just like the sun.

You are surrounded by ten thousand divine maidens who serve you whatever you want.

They wear bracelets and have golden wreaths on their heads. You look very mighty and your appearance is very majestic. When people look at you they are stunned by your appearance and their body hairs stand on end.

But you eat the flesh off your own back. What evil deed have you committed by body speech or mind to make you eat your own flesh?

Ghost:

When I was living in the human world I lied, broke friendships using divisive words, cheated others, and did lots of cunning deeds. In the middle of large gatherings of people, when I was asked to tell the truth, I lied.

I insulted others behind their backs. As a result of speaking behind others backs, today I have to eat the flesh off my own back.

You have seen how I am suffering, Narada Bhante. Now I see the truth of the words of the wise and compassionate Buddhas. I can tell you now, do not break friendships, do not tell lies, and may you not have to eat the flesh off your own back like I do!

Read this translation of Petavatthu 3.9 Kūṭavinicchayika Sutta: The Back Biter 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.

All translations by Ven. Kiribathgoda Gnanananda Thero are © Mahamevnawa Buddhist Monastery. Read more on SuttaFriends.org.

AN 5.214 Bahubhāṇisutta: Someone Who Talks a Lot

“Mendicants, there are these five drawbacks for a person who talks a lot. What five? They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for a person who talks a lot.

There are these five benefits for a person who talks thoughtfully. What five? They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for a person who talks thoughtfully.”

Read this translation of Aṅguttara Nikāya 5.214 Bahubhāṇisutta: Someone Who Talks a Lot by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

MN 61 From… Ambalaṭṭhikā Rāhulovāda Sutta: The Exhortation to Rāhula at Mango Stone

“…Whenever you want to do a verbal action, you should reflect on it: ‘This verbal action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

“While you are doing a verbal action, you should reflect on it: ‘This verbal action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

“Having done a verbal action, you should reflect on it: ‘This verbal action I have done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.…

Read the entire translation of Majjhima Nikāya 61 Ambalaṭṭhikā Rāhulovāda Sutta. The Exhortation to Rāhula at Mango Stone 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.

MN 58 Abhayarājakumārasutta: With Prince Abhaya

[Note: This is another longer weekend read. But it’s such a wonderful story, it’s hard to pass up.]

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Then Prince Abhaya went up to Nigaṇṭha Nātaputta, bowed, and sat down to one side. Nigaṇṭha Nātaputta said to him, “Come, prince, refute the ascetic Gotama’s doctrine. Then you will get a good reputation: ‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”

“But sir, how am I to do this?”

“Here, prince, go to the ascetic Gotama and say to him: ‘Sir, might the Realized One utter speech that is disliked by others?’ When he’s asked this, if he answers: ‘He might, prince,’ say this to him, ‘Then, sir, what exactly is the difference between you and an ordinary person? For even an ordinary person might utter speech that is disliked by others.’ But if he answers, ‘He would not, prince,’ say this to him: ‘Then, sir, why exactly did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Devadatta was angry and upset with what you said.’

When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”

“Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side.

Then he looked up at the sun and thought, “It’s too late to refute the Buddha’s doctrine today. I shall refute his doctrine in my own home tomorrow.” He said to the Buddha, “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.” The Buddha consented in silence.

Then, knowing that the Buddha had consented, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out. Then Abhaya served and satisfied the Buddha with his own hands with a variety of delicious foods.

When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side, and said to him, “Sir, might the Realized One utter speech that is disliked by others?”

“This is no simple matter, prince.”

“Then the Jains have lost in this, sir.”

“But prince, why do you say that the Jains have lost in this?”

Then Abhaya told the Buddha all that had happened.

Now at that time a little baby boy was sitting in Prince Abhaya’s lap. Then the Buddha said to Abhaya, “What do you think, prince? If—because of your negligence or his nurse’s negligence—your boy was to put a stick or stone in his mouth, what would you do to him?”

“I’d try to take it out, sir. If that didn’t work, I’d hold his head with my left hand, and take it out using a hooked finger of my right hand, even if it drew blood. Why is that? Because I have compassion for the boy, sir.”

“In the same way, prince,

the Realized One does not utter speech that he knows to be untrue, false, and harmful, and which is disliked by others.
The Realized One does not utter speech that he knows to be true and substantive, but which is harmful and disliked by others.
The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, but which is disliked by others.
The Realized One does not utter speech that he knows to be untrue, false, and harmful, but which is liked by others.
The Realized One does not utter speech that he knows to be true and substantive, but which is harmful, even if it is liked by others.
The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, and which is liked by others. Why is that? Because the Realized One has compassion for sentient beings.”

“Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned. Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?”

“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think, prince? Are you skilled in the various parts of a chariot?”

“I am, sir.”

“What do you think, prince? When they come to you and ask: ‘What’s the name of this chariot part?’ Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”

“Sir, I’m well-known as a charioteer skilled in a chariot’s parts. All the parts are well-known to me. The answer just appears to me on the spot.”

“In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot. Why is that? Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just appears to him on the spot.”

When he had spoken, Prince Abhaya said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Majjhima Nikāya 58 Abhayarājakumārasutta: With Prince Abhaya by Bhikkhu Sujato on SuttaCentral.net.

DN 2 From… Sāmaññaphalasutta: The Fruits of the Ascetic Life

And how, great king, is a mendicant accomplished in ethics?…

…They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. This pertains to their ethics.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. This pertains to their ethics.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This pertains to their ethics.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. This pertains to their ethics.…

Read the entire translation of Dīgha Nikāya 2 Sāmaññaphalasutta: The Fruits of the Ascetic Life by Bhikkhu Sujato on SuttaCentral.net.

SN 45.8 From… Vibhaṅgasutta: Analysis

…And what is right speech? Avoiding speech that’s false, divisive, harsh, or nonsensical. This is called right speech.…

Read the entire translation of Saṁyutta Nikāya 45.8 Vibhaṅgasutta: Analysis by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Iti 75 Avuṭṭhikasutta: A Rainless Cloud

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, these three people are found in the world. What three? One like a rainless cloud, one who rains locally, one who rains all over.

And how is a person like a rainless cloud? It’s when some person doesn’t give to anyone at all—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person is like a rainless cloud.

And how does a person rain locally? It’s when some person gives to some but not to others—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person rains locally.

And how does a person rain all over? It’s when some person gives to everyone—whether ascetics and brahmins, paupers, vagrants, travelers, or beggars—such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. That’s how a person rains all over. These are the three people found in the world.”

The Buddha spoke this matter. On this it is said:

“They don’t share the food and drink
they have acquired
with ascetics or brahmins,
with paupers, vagrants, or travelers.
They’re like a rainless cloud,
they say, the meanest of men.

They don’t give to some,
to some they provide.
They rain locally,
so say the wise.

Compassionate for all beings,
that person distributes
abundant food upon request,
saying, “Give! Give!”

The rain cloud rains forth,
having thundered and roared,
drenching the earth with water,
soaking the uplands and valleys.

Even so, such a person,
having accumulated wealth
by legitimate means,
through their own hard work,
rightly satisfies with food and drink
those fallen to destitution.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

Read this translation of Itivuttaka 75 Avuṭṭhikasutta: A Rainless Cloud by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

DN 23 From… Pāyāsisutta: With Pāyāsi

…Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, travelers, and beggars. At that offering such food as rough gruel with pickles was given, and heavy clothes with knotted fringes. Now, it was a brahmin student named Uttara who organized that offering.

When the offering was over he referred to it like this, “Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”

Pāyāsi heard of this, so he summoned Uttara and said, “Is it really true, dear Uttara, that you referred to the offering in this way?”

“Yes, sir.”

“But why? Don’t we who seek merit expect some result from the offering?”

“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also heavy clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear. Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”

“Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same kind of clothes that I wear.”

“Yes, sir,” replied Uttara, and did so.

So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.

Now at that time Venerable Gavampati would often go to that empty acacia palace for the day’s meditation. Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him, “Who are you, reverend?”

“Sir, I am the chieftain Pāyāsi.”

“Didn’t you have the view that there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”

“It’s true, sir, I did have such a view. But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”

“But the student named Uttara who organized that offering for you—where has he been reborn?”

“Sir, Uttara

gave gifts carefully,
thoughtfully,
with his own hands,
not giving the dregs.

When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.

So, sir, when you’ve returned to the human realm, please announce this: ‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs. The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”

So when Venerable Gavampati returned to the human realm he made that announcement.

Read the entire translation of Dīgha Nikāya 23 Pāyāsisutta: With Pāyāsi 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.

Thig 16.1 From… Sumedhātherīgāthā: Sumedhā

“…In the time of the Buddha Koṇāgamana,
we three friends gave the gift
of a newly-built dwelling
in the Saṅgha’s monastery.

Ten times, a hundred times,
a thousand times, ten thousand times,
we were reborn among the gods,
let alone among humans.

We were mighty among the gods,
let alone among humans!
I was queen to a king with the seven treasures—
I was the treasure of a wife.

That was the cause, that the origin, that the root,
that was the acceptance of the dispensation;
that first meeting culminated in extinguishment
for one delighting in the teaching.…

Read the entire translation of Therīgāthā 16.1 Sumedhātherīgāthā: Sumedhā Sumedhātherīgāthā 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 8.25 Mahānāmasutta: Mahānāma

On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“In what way, Bhante, is one a lay follower?”

“When, Mahānāma, one has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, in that way one is a lay follower.”

“In what way, Bhante, is a lay follower virtuous?”

“When, Mahānāma, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness, in that way a lay follower is virtuous.”

“In what way, Bhante, is a lay follower practicing for his own welfare but not for the welfare of others?”

“When, Mahānāma, a lay follower is himself accomplished in faith but does not encourage others to accomplish faith;
when he is himself accomplished in virtuous behavior but does not encourage others to accomplish virtuous behavior;
when he is himself accomplished in generosity but does not encourage others to accomplish generosity;
when he himself wants to see bhikkhus but does not encourage others to see bhikkhus;
when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma;
when he himself retains in mind the teachings he has heard but does not encourage others to retain the teachings in mind;
when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning;
when he himself has understood the meaning and the Dhamma and practices in accordance with the Dhamma, but does not encourage others to do so: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare but not for the welfare of others.

“In what way, Bhante, is a lay follower practicing for his own welfare and for the welfare of others?”

“When, Mahānāma, a lay follower is himself accomplished in faith and also encourages others to accomplish faith;
when he is himself accomplished in virtuous behavior and also encourages others to accomplish virtuous behavior;
when he is himself accomplished in generosity and also encourages others to accomplish generosity;
when he himself wants to see bhikkhus and also encourages others to see bhikkhus;
when he himself wants to hear the good Dhamma and also encourages others to hear the good Dhamma;
when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind;
when he himself examines the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning;
when he himself understands the meaning and the Dhamma and then practices in accordance with the Dhamma, and also encourages others to practice in accordance with the Dhamma: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare and also for the welfare of others.”

Read this translation of Aṅguttara Nikāya 8.25 Mahānāmasutta: Mahānāma by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 10.91 Kāmabhogīsutta: Pleasure Seekers

[Another weekend long read. But this sutta gives some interesting information on wealth and giving that we don’t find spelled out like this elsewhere. Because there a number of factors, read carefully to see the differences.]

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

“These ten pleasure seekers are found in the world. What ten?

First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

Read this translation of Aṅguttara Nikāya 10.91 Kāmabhogīsutta: Pleasure Seekers Kāmabhogīsutta by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 1.49 Maccharisutta: Stingy

At Sāvatthī.

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:

“Those who are stingy here in the world,
Miserly folk, revilers,
People who create obstacles
For others engaged in giving alms:
What kind of result do they reap?
What kind of future destiny?
We’ve come to ask the Blessed One this:
How are we to understand it?”

The Blessed One:

“Those who are stingy here in the world,
Miserly folk, revilers,
People who create obstacles
For others engaged in giving alms:
They might be reborn in hell,
In the animal realm or Yama’s world.

“If they come back to the human state
They are born in a poor family
Where clothes, food, pleasures, and sport
Are obtained only with difficulty.

“Whatever the fools may expect from others,
Even that they do not obtain.
This is the result in this very life;
And in the future a bad destination.”

Devatā:

“We understand thus what you have said;
We ask, O Gotama, another question:
Those here who, on gaining the human state,
Are amiable and generous,
Confident in the Buddha and the Dhamma
And deeply respectful towards the Saṅgha:
What kind of result do they reap?
What kind of future destiny?
We’ve come to ask the Blessed One this:
How are we to understand it?”

The Blessed One:

“Those here who, on gaining the human state,
Are amiable and generous,
Confident in the Buddha and the Dhamma
And deeply respectful towards the Saṅgha,
These brighten up the heavens
Where they’ve been reborn.

“If they come back to the human state
They are reborn in a rich family
Where clothes, food, pleasures, and sport
Are obtained without difficulty.

“They rejoice like the devas who control
The goods amassed by others.
This is the result in this very life;
And in the future a good destination.”

Read this translation of Saṁyutta Nikāya 1.49 Maccharisutta: Stingy 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.

Dhp 354 From… Taṇhā Vagga: Craving

The gift of Dhamma surpasses all gifts.
The taste of Dhamma surpasses all taste.
The delight in Dhamma surpasses all delights.
The destruction of cravings conquers all suffering.

Read the entire translation of Dhammapada 24 Taṇhā Vagga: Craving (334-359) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. 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.

All translations by Ven. Kiribathgoda Gnanananda Thero are © Mahamevnawa Buddhist Monastery. Read more on SuttaFriends.org.

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