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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.

Pv 1.12 Uraga Sutta: The Snake

Illustration of burning skull.

A beloved son of a family died but none of the family members cried at his death. The son, reborn as the god Sakka, came to the family disguised as an old man and asked them why they didn’t cry.

Father:

Just as the serpent sheds its old skin and abandons it, humans also abandon their useless body and die. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead son. He went to another life according to his karma.

Mother:

He came to this world without invitation and departed without permission. He was born in this world and went from this world according to his own karma. What is the use of crying? That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead son. He went to another life according to his karma.

Sister:

If I would cry, I would become very exhausted. What would I gain from crying? My crying would only bring more sadness to our relatives, friends, and family. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead brother. He went to another life according to his karma.

Wife:

Just as a child cries asking for the moon, it is the same as someone crying over another’s death. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead husband. He went to another life according to his karma.

Servant:

Just as a shattered pot cannot be fixed, it is the same as someone crying over another’s death. That burning dead body is unaware of the crying of its relatives. Therefore I do not cry over my dead master. He went to another life according to his karma.

Read this translation of Petavatthu 1.12 Uraga Sutta: The Snake 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.

Dhp 135 From… Daṇḍavagga: The Rod

Man with cows.

As a cowherd drives the cows
to pasture with the rod,
so too old age and death
drive life from living beings.

Read the entire translation of Dhammapada 129–145 Daṇḍavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

CC0 Public DomainCopyright: 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.

AN 5.57 From… Abhiṇhapaccavekkhitabbaṭhāna sutta: Themes—Death

Person looking at sunrise.

“…And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am subject to death; I am not exempt from death’? During their lives beings are intoxicated with life, and when they are intoxicated with life they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to death; I am not exempt from death.…’

“…This noble disciple reflects thus: ‘I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.…

Read the entire translation of Aṅguttara Nikāya 5.57 Abhiṇhapaccavekkhitabbaṭhānasutta: Themes by Bhikkhu Bodhi 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.

Or read a translation in Deutsch, Lietuvių Kalba, বাংলা, Español, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, Svenska, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

CC0 Public Domain 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).

SN 3.22 Ayyikāsutta: Grandmother

Golden statue of horse head.

At Sāvatthī.

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.”

“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”

“That’s so true, great king! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

That is what the Buddha said. …

“All beings will die,
for life ends with death.
They pass on according to their deeds,
reaping the fruits of good and bad.
Those who do bad go to hell,
and if you do good you go to heaven.

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”


Read this translation of Saṁyutta Nikāya 3.22 Ayyikāsutta: Grandmother 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.

CC0 Public DomainCopyright: 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.

AN 7.74 Arakenānusasani Sutta: Araka’s Instructions

Water droplets on a leaf.

“Once, monks, there was a teacher named Araka, a sectarian leader who was free of passion for sensuality. He had many hundreds of students and he taught them the Dhamma in this way: ‘Next to nothing, brahmans, is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a dewdrop on the tip of a blade of grass quickly vanishes with the rising of the sun and does not stay long, in the same way, brahmans, the life of human beings is like a dewdrop—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as when the rain-devas send rain in fat drops, and a bubble on the water quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a water bubble—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a line drawn in the water with a stick quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a line drawn in the water with a stick—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a river flowing down from the mountains, going far, its current swift, carrying everything with it, so that there is not a moment, an instant, a second where it stands still, but instead it goes & rushes & flows, in the same way, brahmans, the life of human beings is like a river flowing down from the mountains—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a strong man forming a drop of spit on the tip of his tongue would spit it out with little effort, in the same way, brahmans, the life of human beings is like a drop of spit—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a sliver of meat thrown into an iron pan heated all day quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a sliver of meat—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a cow to be slaughtered being led to the slaughterhouse, with every step of its foot closer to its slaughtering, closer to death, in the same way, brahmans, the life of human beings is like a cow to be slaughtered—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’

“Now at that time, monks, the human life span was 60,000 years, with girls marriageable at 500. And at that time there were (only) six afflictions: cold, heat, hunger, thirst, defecation, & urination. Yet even though people were so long-lived, long-lasting, with so few afflictions, that teacher Araka taught the Dhamma to his disciples in this way: ‘Next to nothing, brahmans, is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’

“At present, monks, one speaking rightly would say, ‘Next to nothing is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’ At present, monks, one who lives a long time is 100 years old or a little bit more. Living 100 years, one lives for 300 seasons: 100 seasons of cold, 100 seasons of heat, 100 seasons of rain. Living for 300 seasons, one lives for 1,200 months: 400 months of cold, 400 months of heat, 400 months of rain. Living for 1,200 months, one lives for 2,400 fortnights: 800 fortnights of cold, 800 fortnights of heat, 800 fortnights of rain. Living for 2,400 fortnights, one lives for 36,000 days: 12,000 days of cold, 12,000 days of heat, 12,000 days of rain. Living for 36,000 days, one eats 72,000 meals: 24,000 meals in the cold, 24,000 meals in the heat, 24,000 meals in the rain—counting the taking of mother’s milk and obstacles to eating. These are the obstacles to eating: when one doesn’t eat while angered, when one doesn’t eat while suffering or stressed, when one doesn’t eat while sick, when one doesn’t eat on the observance [uposatha] day, when one doesn’t eat while poor.

“Thus, monks, I have reckoned the life of a person living for 100 years: I have reckoned the life span, reckoned the seasons, reckoned the years,1 reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, reckoned the obstacles to eating. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into regret. This is our message to you all.”

Read this translation of Aṅguttara Nikāya 7.74 Arakenānusasani Sutta. Araka’s Instructions by Bhikkhu Ṭhanissaro on DhammaTalks.org. 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.

CC BY NCTranslations 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.

Vv 7.9 Maṭṭakuṇḍalīvimānavatthu: Mattakundali’s Mansion

Full moon and clouds.

A Brahmin was crying over his dead son’s grave when he saw a grieving deva who was disguised as a young man.

Brahmin:

My dear child, you are very handsome, wearing polished earrings, garlands, and sandalwood cream. You are weeping, holding your head in your hands in the middle of this forest. Why are you crying so sadly?

Deva:

I have received a bright golden chariot, but it does not have wheels. That is why I am so sad. I am about to commit suicide.

Brahmin:

Oh dear boy, tell me, what kind of wheels do you need? Should they be made of gold, jewels, rubies, or silver? I will give you a pair of wheels made from anything.

Deva:

We can see the sun and moon right here. It would be great if my chariot could have them as wheels.

Brahmin:

Oh, dear boy, you are indeed foolish. You seek something that cannot be obtained. I am sure that you will die from sadness because it is impossible to get the sun and moon as your wheels.

Deva:

But wait a minute. We can see the sun and moon moving in the sky. We can see their color and tracks. But when someone dies, one can never see him again. So, who is more foolish, you or me? You are crying over your dead son, who cannot even be seen, and I am crying over something that can at least be seen.

Brahmin:

Oh, dear boy, what you just said is very true. Of the two of us, I am the greater fool. I am crying to get my dead son back, like a childish boy crying to obtain the moon.

My heart was burning with sadness over the death of my son, like when ghee is poured onto a fire. But now, all my sorrow has been extinguished as if I had been sprayed with water. I was struck with an arrow of grief, but you have removed it from me, my dear boy. Having heard your advice, I have become tranquil and cool, with the arrow of sorrow removed. I no longer grieve or weep.

Are you a god, a divine musician, the god Sakka, or someone’s son? Who are you?

Deva:

Your son has been cremated in this cemetery. You are weeping over his remains. I am that son of yours. Having done a meritorious deed, I was reborn in the Tavatimsa Heaven as a deva.

Brahmin:

We have never known you to give a small or large gift in charity. We have never known you to observe the Five or Eight Precepts. What kind of meritorious action did you do to go to heaven?

Deva:

Do you remember when I was very sick and lying sadly on a bed outside our house? One day, all of a sudden, I saw the Supreme Buddha who had great wisdom and a pure mind, and who had realized everything about this world.

I was very happy and had confidence when I saw him. I quickly worshiped him. That was the only meritorious action I did to have come to this heaven.

Brahmin:

It is wonderful! Just mere worshiping has resulted in a great happiness. Without delay, on this very day, I happily place confidence in the Buddha. I go for refuge to the Buddha.

Deva:

That is exactly what you should do. From this very day, go for refuge to the Supreme Buddha, the Supreme Dhamma, and the Supreme Sangha with a confident mind. Follow the Five Precepts honestly without breaking any of them.

Stop killing any beings, never steal, never drink alcohol, never lie, never commit sexual misconduct, and be content with your own wife.

Brahmin:

Oh Deva, you really wish for my well-being. You have been very helpful to me. From today onward, you are my teacher. I will do all the things you advised me to do. With a confident mind I go for refuge to the Supreme Buddha, the excellent Dhamma, and the disciples of the Great Teacher – the Noble Sangha. I will stop killing living beings, never steal anything, never drink alcohol, never lie, and never commit sexual misconduct. I will be content with my own wife.

To learn the whole background story of Maṭṭakuṇḍali’s sad human life and his father’s horrible actions, read the commentary to Dhammapada verse 2 on ancient-buddhist-texts.net.

Read this translation of Vimānavatthu 7.9 Maṭṭakuṇḍalī Sutta: Mattakundali’s Mansion 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.

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

SN 5.3 Kisāgotamīsutta: With Kisāgotamī

Misty, dark forest.

At Sāvatthī.

Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest, plunged deep into it, and sat at the root of a tree for the day’s meditation.

Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

“Why do you sit alone and cry
as if your children have died?
You’ve come to the woods all alone—
you must be looking for a man!”

Then the nun Kisāgotamī thought, “Who’s speaking this verse, a human or a non-human?”

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:

“I’ve got over the death of children,
and I’m finished with men.
I don’t grieve or lament,
and I’m not afraid of you, sir!

Relishing is destroyed in every respect,
and the mass of darkness is shattered.
I’ve defeated the army of death,
and live without defilements.”

Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.

Read this translation of Saṁyutta Nikāya 5.3 Kisāgotamīsutta: With Kisāgotamī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

CC0 Public DomainCopyright: 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.

SN 1.3 Upanīya Sutta: The Discourse About Life That Is Led on Towards Death

Mouse trap with cheese.

This is as I heard. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s park, went up to the Blessed One, bowed, stood to one side, and recited this verse:

“This life is led on towards death.
The time left to live is short.
Beings led on towards death by old age
have no place to find shelter.
One who sees this fear in death
must do good deeds that bring comfort.”

The Blessed One:

“This life is led on towards death.
The time left to live is short.
Beings led on towards death by old age
have no place to find shelter.
One who sees this fear in death,
seeking the comfort attained by Nibbāna,
should drop the world’s bait.”

Sādhu! Sādhu!! Sādhu!!!

Read this translation of Saṁyutta Nikāya 1.3 Upanīya Sutta: The Discourse About Life That Is Led on Towards Death by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.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.

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

DN 14 From… Mahāpadāna Sutta: Seven Fully Enlightened Buddhas

Ghats in India.

“…Monks, King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness and become a recluse. And the words of the brāhmin predictors must not come true.’ Considering this, he provided the prince with even more of the five kinds of worldly pleasures, which the prince enjoyed.

“Then, after many thousands of years had passed, Prince Vipassī had his charioteer drive him to the park once more.

“Along the way he saw a large crowd gathered making a hut out of red clothes. He asked his charioteer, ‘My dear charioteer, why is that crowd making a hut out of red clothes?’

“‘Prince, that is for someone who’s dead.’

“‘Well then, drive the chariot up to the dead.’

“‘Yes, Prince,’ replied the charioteer, and did so.

“When the prince saw the body of the deceased, he addressed the charioteer, ‘But why is he called dead?’

“‘He’s called dead because now his mother and father and his relatives won’t be able to see him anymore, and he won’t see them ever again.’

“‘But my dear charioteer, am I going to die? Am I not exempt from death? Will the king and queen and my other relatives not be able to see me? And will I never see them again?’

“‘Prince, everyone will die, including you. No-one is exempt from death. The king and queen and your other relatives will no longer see you, and you will never see them again.’

“‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal palace.’

“‘Yes, Prince,’ replied the charioteer and returned to the royal palace.

“Back at the royal palace, the prince was sad and unhappily thought, ‘Shame on this thing called birth, since old age, sickness, and death will come to anyone who’s born.’

“Then King Bandhuma summoned the charioteer and asked, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

“‘No, sire, the prince didn’t enjoy himself at the park. He didn’t go to the park.’

“‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.…”

Read the entire translation of Dīgha Nikāya 14 Mahāpadāna Sutta: Seven Fully Enlightened Buddhas by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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

SN 12.2 From… Vibhaṅgasutta: Analysis

Closeup of old person's face.


And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death.

Read the entire translation of Saṁyutta Nikāya 12.2 Vibhaṅgasutta: Analysis by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

CC0 Public Domain 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).

Dhp 41 From… Cittavaggo: The Mind

Wood scraps.

Before long has passed by, alas,
this body will lie on the ground,
rejected, without consciousness,
just like a useless piece of wood.


Read the entire translation of Dhp Cittavagga: The Mind by Bhikkhu Ānandajoti on Ancient-BuddhistTexts.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

CC BY SAAll translations by Ānandajoti Bhikkhu are subject to the Creative Commons Attribution-ShareAlike 3.0 Unported License. attribution should be made to Anandajoti Bhikkhu. For more details please visit the copyright page at Ancient-Buddhist-Texts.net

AN 6.20 Maraṇassati Sutta: Mindfulness of Death (2)

Scorpion.

I have heard that at one time the Blessed One was staying near Nādika in the Brick Hall.

There he addressed the monks, “Monks, mindfulness of death—when developed & pursued—is of great fruit & great benefit. It gains a footing in the deathless, has the deathless as its final end. And how is mindfulness of death developed & pursued so that it is of great fruit & great benefit, gains a footing in the deathless, and has the deathless as its final end?

“There is the case where a monk, as day departs and night returns, reflects: ‘Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.’

“Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die in the night?’

“If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“Further, there is the case where a monk, as night departs and day returns, reflects: ’Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.’ Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die during the day?’ If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, gains a footing in the Deathless, and has the Deathless as its final end.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Read this translation of Aṅguttara Nikāya 6.20 Maraṇassati Sutta. Mindfulness of Death (2) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

CC BY NCTranslations 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 4.184 Abhaya Sutta: Fearless

Hospital beds.

Then Jānussoṇi the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death.”

The Blessed One said: “Brahman, there are those who, subject to death, are afraid & in terror of death. And there are those who, subject to death, are not afraid or in terror of death.

“And who is the person who, subject to death, is afraid & in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel, that’s where I’m headed after death.’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person in doubt & perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘How doubtful & perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“These, brahman, are four people who, subject to death, are afraid & in terror of death.

“And who is the person who, subject to death, is not afraid or in terror of death?

“There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn’t occur to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn’t occur to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that’s where I’m headed after death.’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“These, brahman, are four people who, subject to death, are not afraid or in terror of death.”

When this was said, Jānussoṇi the brahman 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, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Read this translation of Aṅguttara Nikāya 4.184 Abhaya Sutta. Fearless 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.

CC BY NCTranslations 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.

MN 21 From… Kakacūpamasutta: The Simile of the Saw—The Bandits

Hand saw.

…Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.

If you frequently reflect on this advice—the simile of the saw—do you see any criticism, large or small, that you could not endure?”

“No, sir.”

“So, mendicants, you should frequently reflect on this advice, the simile of the saw. This will be for your lasting welfare and happiness.”

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.

Read the entire translation of Majjhima Nikāya 21 Kakacūpamasutta: The Simile of the Saw 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.

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AN 5.167 From… Codanāsutta: Accusation

Hand pointing at viewer.

There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five?

  1. I will speak at the right time, not at the wrong time.
  2. I will speak truthfully, not falsely.
  3. I will speak gently, not harshly.
  4. I will speak beneficially, not harmfully.
  5. I will speak lovingly, not from secret hate.

A mendicant who wants to accuse another should first establish these five things in themselves.…

Read the entire translation of Aṅguttara Nikāya 5.167 Codanāsutta: Accusation 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.

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AN 7.62 Mettasutta: Don’t Fear Good Deeds

Abstract illustration of space.

“Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of Brahmā.

There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword.

See the result of good deeds,
of skillful deeds, for one seeking happiness.
I developed a mind of love
for seven years, mendicants.
For seven eons of expansion and contraction
I didn’t return to this world again.

As the world contracted
I went to the realm of streaming radiance.
And when it expanded
I went to an empty mansion of Brahmā.

Seven times I was a Great Brahmā,
and at that time I was the wielder of power.
Thirty-six times I was lord of gods,
acting as ruler of the gods.

Then I was king, a wheel-turning monarch,
ruler of all India.
An anointed aristocrat,
I was sovereign of all humans.

Without rod or sword,
I conquered this land.
Through non-violent action
I guided it justly.

After ruling this vast territory
by means of principle,
I was born in a rich family,
affluent and wealthy.

It was replete with all sense pleasures,
and the seven treasures.
This was well taught by the Buddhas,
who bring the world together.

This is the cause of greatness
by which one is called a lord of the land.
I was a majestic king,
with lots of property and assets.

Successful and glorious,
I was lord of India.
Who would not be inspired by this,
even someone of dark birth.

Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas.”

Read this translation of Aṅguttara Nikāya 7.62 Mettasutta: Don’t Fear Good Deeds by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 3.7 Vāraṇattheragāthā: Vāraṇa

Butterfly on child's hand.

Anyone among men
who harms other creatures:
that person will fall
both from this world and the next.

But someone with a mind of love,
compassionate for all creatures:
a person like that
makes much merit.

One should train in following good advice,
in attending closely to ascetics,
in sitting alone in hidden places,
and in calming the mind.

Read this translation of Theragāthā 3.7 Vāraṇattheragāthā: Vāraṇa 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.

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AN 9.20 From… Velāmasutta: About Velāma

Milking a cow.

…It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.

It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.

It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.

It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.

It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

It would be more fruitful develop the perception of impermanence—even for as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

Read the entire translation of Aṅguttara Nikāya 9.20 Velāmasutta: About Velāma by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 40 From… Cūḷaassapurasutta: The Shorter Discourse at Assapura

Large lotus pond.

…And how does a mendicant practice in the way that is proper for an ascetic?

There are some mendicants who have given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.

They see themselves purified from all these bad, unskillful qualities. Seeing this, joy springs up. Being 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 blissful, the mind becomes immersed in samādhi.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion …

They meditate spreading a heart full of rejoicing …

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.

In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they gain inner peace. Because of that inner peace they are practicing the way proper for an ascetic, I say. …

Read the entire translation of Majjhima Nikāya 40 Cūḷaassapurasutta: The Shorter Discourse at Assapura Cūḷaassapurasutta 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.

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AN 4.164 Paṭhamakhamasutta: Patient (1st)

Illustration of faces looking at each other.

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice.

And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. This is called the calming practice.

These are the four ways of practice.”

Read this translation of Aṅguttara Nikāya 4.164 Paṭhamakhamasutta: Patient (1st) Paṭhamakhamasutta 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.

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MN 21 From… Kakacūpamasutta: The Simile of the Saw—The Catskin Bag

Soft leather.

…Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’

What do you think, mendicants? Could that person make that soft catskin bag rustle and crackle with that stick or stone?”

“No, sir. Why is that? Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.…

Read the entire translation of Majjhima Nikāya 21 Kakacūpamasutta: The Simile of the Saw 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.

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SN 42.8 Saṅkhadhamasutta: A Horn Blower

Illustration of sunrise over earth.

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.

Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does Nigaṇṭha Nātaputta teach his disciples?”

“Sir, this is how Nigaṇṭha Nātaputta teaches his disciples: ‘Everyone who kills a living creature, steal, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you usually live by.’ This is how Nigaṇṭha Nātaputta teaches his disciples.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”

“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

What do you think, chief? Take a person who steals …

Take a person who commits sexual misconduct …

Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”

“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.

Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ But I’ve killed living creatures … stolen … committed sexual misconduct … or lied. They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.

But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.

‘In many ways the Buddha criticizes and denounces stealing …

‘In many ways the Buddha criticizes and denounces sexual misconduct …

‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.

They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up divisive speech. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Read this translation of Saṁyutta Nikāya 42.8 Saṅkhadhamasutta: A Horn Blower 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.

CC0 Public DomainCopyright: 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.

AN 4.29 Dhammapadasutta: Dhamma Factors

Buddhist monastic meditating on a rock.

[NOTE: The term “good will” below is abyāpādo, sometimes translated literally as “non-ill will.”]

“Bhikkhus, there are these four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?

(1) “Non-longing is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(2) Good will is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(3) Right mindfulness is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(4) Right concentration is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

“These are the four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins.”

One should dwell free from longing
with a heart of good will.
One should be mindful and one-pointed in mind,
internally well concentrated.

Read this translation of Aṅguttara Nikāya 4.29 Dhammapadasutta: Dhamma Factors 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.

CC0 Public Domain 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).

SN 20.5 Sattisutta: A Spear

Point of a spear.

At Sāvatthī.

“Mendicants, suppose there was a sharp-pointed spear. And a man came along and thought, ‘With my hand or fist I’ll fold this sharp spear over, bend it back, and twist it around!’

What do you think, mendicants? Is that man capable of doing so?”

“No, sir. Why not? Because it’s not easy to fold that sharp spear over, bend it back, and twist it around with the hand or fist. That man will eventually get weary and frustrated.”

“In the same way, suppose a mendicant has developed the heart’s release by love, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind, they’ll eventually get weary and frustrated.

So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

Read this translation of Saṁyutta Nikāya 20.5 Sattisutta: A Spear 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.

CC0 Public DomainCopyright: 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.

Dhp 5 From… Yamaka Vagga: Pairs

Standing golden Buddha.

5. Hatred never ends through hatred; by non-hatred alone does it end. This is an eternal law in this world.

Read the entire translation of Dhammapada, Yamaka Vagga: Pairs (1-20) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

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

MN 50 From… Māratajjanīyasutta: The Rebuke of Māra

Owl on tree branch.

[NOTE: In the section below, Arahant Mahā Moggallāna is recounting a story from the time he was reborn as a Māra named Dūsī.]

…Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’ And that’s exactly what he did.

Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character: ‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate. They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish. They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates. In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.’

Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.

Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability. Come, all of you mendicants, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of compassion … Meditate spreading a heart full of rejoicing … Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’

When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love … compassion … rejoicing … equanimity.

Then it occurred to Māra Dūsī, ‘Even when I do this I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, honor, respect, esteem, and venerate the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

And that’s exactly what he did. Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.

Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.

Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to venerate you in the hope of upsetting your minds so that he can find a vulnerability. Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’

When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions. …

Read the entire translation of Majjhima Nikāya 50 Māratajjanīyasutta: The Rebuke of Māra by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

CC0 Public DomainCopyright: 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.

AN 3.63 Venāgapurasutta: Venāga

Elegant bed.

[NOTE: Since it is the weekend, today’s sutta will be a bit longer than usual.]

On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus when he reached the Kosalan brahmin village named Venāgapura. The brahmin householders of Venāgapura heard: “It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Venāgapura. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure.’ Now it is good to see such arahants.”

Then the brahmin householders of Venāgapura approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings with him and, when they had concluded their greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. The brahmin Vacchagotta of Venāgapura then said to the Blessed One:

“It is astounding and amazing, Master Gotama, how Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a yellow jujube fruit in the autumn is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a palm fruit that has just been removed from its stalk is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as an ornament of finest gold, well prepared by a skilled goldsmith and very skillfully wrought in the furnace, placed on red brocade, shines and beams and radiates, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright.

“Whatever high and luxurious kinds of bedding there are—that is, a sofa, a divan, a long-haired coverlet, a coverlet of diverse colors, a white coverlet, a woolen coverlet with floral designs, a quilt of cotton wool, a woolen coverlet ornamented with animal figures, a woolen coverlet with double borders, a woolen coverlet with a single border, a silken sheet studded with gems, a sheet made with silk threads and studded with gems, a dancer’s rug, an elephant rug, a horse rug, a chariot rug, a rug of antelope hide, a spread made of the hide of the kadali-deer, a bed with a canopy above and red bolsters at both ends—Master Gotama surely gains them at will, without trouble or difficulty.”

“Brahmin, those high and luxurious kinds of bedding are rarely obtained by those who have gone forth, and if they are obtained, they are not allowed.

“But, brahmin, there are three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty. What three? The celestial high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty.”

(1) “But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a celestial high and luxurious bed?

(2) “But, Master Gotama, what is the divine high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. I dwell pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is divine. If I am standing, on that occasion my standing is divine. If I am sitting, on that occasion my sitting is divine. If I lie down, on that occasion this is my divine high and luxurious bed. This is that divine high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a high and luxurious bed?

(3) “But, Master Gotama, what is the noble high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I understand thus: ‘I have abandoned greed, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. I have abandoned delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.’

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is noble. If I am standing, on that occasion my standing is noble. If I am sitting, on that occasion my sitting is noble. If I lie down, on that occasion this is my noble high and luxurious bed. This is that noble high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a noble high and luxurious bed?

“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life.”

Read this translation of Aṅguttara Nikāya 3.63 Venāgapurasutta: Venāga 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.

CC0 Public Domain 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).

MN 21 From… Kakacūpamasutta: The Simile of the Saw—Burning away the Ganges

Burning torch

…Suppose a person was to come along carrying a blazing grass torch, and say, ‘I shall burn and scorch the river Ganges with this blazing grass torch.’

What do you think, mendicants? Could that person burn and scorch the river Ganges with a blazing grass torch?”

“No, sir. Why is that? Because the river Ganges is deep and limitless. It’s not easy to burn and scorch it with a blazing grass torch. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ That’s how you should train.…

Read the entire translation of Majjhima Nikāya 21 Kakacūpamasutta: The Simile of the Saw 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.

CC0 Public DomainCopyright: 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.

MN 52 From… Aṭṭhakanāgarasutta: The Man from Aṭṭhakanāgara

Large Buddha statue.

“…Again, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

“He considers this and understands it thus: ‘This deliverance of mind through loving-kindness is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world.

“This too is one thing proclaimed by the Blessed One who knows and sees, accomplished and fully enlightened, wherein if a bhikkhu abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed taints come to be destroyed, and he attains the supreme security from bondage that he had not attained before.

Attaining the destruction of the taints means becoming an arahant.

The five lower fetters are

  • identity view
  • doubt
  • distorted grasp of rules and vows
  • sensual desire
  • ill will

They are eliminated by a non-returner. Non-returners are reborn in the Pure Abodes where they eventually become arahants.

Read the entire translation of Majjhima Nikāya 52 Aṭṭhakanāgarasutta: The Man from Aṭṭhakanāgara 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.

CC0 Public Domain 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 1.17: Removing Completely

Hands holding flame.

“Monks, I do not see a single thing that prevents ill will from arising like loving kindness. Also, I do not see a single thing, when ill will has arisen, that causes it to be abandoned, like loving kindness. When you attend wisely on the thought of loving kindness, ill will does not arise, or, if it has already arisen, it’s removed completely.”

Read this translation of Aṅguttara Nikāya 1.11-1.20: Removing Completely the Hindrances by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.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.

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

Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata

Buddhist monastic looking out over valley.

Since I’ve gone forth
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.

“May these beings be killed!
May they be slaughtered! May they suffer!”—
I’m not aware of having any such intentions
in all this long while.

I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.

I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.

Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.

Having entered a meditation state without thought,
a disciple of the Buddha
is at that moment blessed
with noble silence.

As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.

To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.

As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.

I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.

I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.

I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.

I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.

Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.

Read this translation of Theragāthā 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, Bahasa Indonesia, Italiano, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

CC0 Public DomainCopyright: 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.
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