Suttas – Page 35 – 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.

Snp 2.8 Dhamma (nāvā) sutta: The Boat

Honor the person from whom you would learn the teaching,
as the gods honor Inda.
Then they will have confidence in you,
and being learned, they reveal the teaching.

Heeding well, a wise pupil
practicing in line with that teaching
grows intelligent, discerning, and subtle
through diligently sticking close to such a person.

But associating with a petty fool
who falls short of the goal, jealous,
then unable to discern the teaching in this life,
one proceeds to death still plagued by doubts.

It’s like a man who has plunged into a river,
a rushing torrent in spate.
As they are swept away downstream,
how could they help others across?

Just so, one unable to discern the teaching,
who hasn’t studied the meaning under the learned,
not knowing it oneself, still plagued by doubts,
how could they help others to contemplate?

But one who has embarked on a strong boat
equipped with rudder and oar,
would bring many others across there
with skill, care, and intelligence.

So too one who understands—a knowledge master,
evolved, learned, and unflappable—
can help others to contemplate,
so long as they are prepared to listen carefully.

That’s why you should spend time with a good person,
intelligent and learned.
Having understood the meaning, putting it into practice,
one who has realized the teaching may find happiness.

Read this translation of Snp 2.8 Dhamma (nāvā) sutta: The Boat by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Srpski, Afrikaans, Français, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or தமிழ். Learn how to find your language.

AN 3.67 From Kathāvatthusutta: Topics of Discussion

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that wise one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”

Read the entire translation of Aṅguttara Nikāya 3.67 Kathāvatthusutta: Topics of Discussion 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.

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

AN 5.202 Dhammassavanasutta: Listening to the Teaching

“Mendicants, there are these five benefits of listening to the teaching. What five?

You learn new things,
clarify what you’ve learned,
get over uncertainty,
correct your views,
and inspire confidence in your mind.

These are the five benefits of listening to the teaching.”

Read this translation of Aṅguttara Nikāya 5.202 Dhammassavanasutta: Listening to the Teaching 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.

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

AN 3.22 Gilānasutta: Patients

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found in the world. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world.”

Read this translation of Aṅguttara Nikāya 3.22 Gilānasutta: Patients by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

MN 43 From Mahā Vedalla Sutta: The Greater Set of Questions & Answers

Ven. Mahā Koṭṭhita:
“…Friend, how many conditions are there for the arising of right view?”

Ven. Sāriputta:
“Friend, there are two conditions for the arising of right view: the voice of another and appropriate attention. These are the two conditions for the arising of right view.…”

Read the entire translation of Majjhima Nikāya 43 Mahā Vedalla Sutta. The Greater Set of Questions & Answers 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.

Or read a translation in Deutsch, Italiano, Русский, বাংলা, Čeština, Español, Français, हिन्दी, Bahasa Indonesia, 日本語, ಕನ್ನಡ, 한국어/조선말, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 9.19 Devatāsutta: A Deity

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’

Then several other deities came to me and said: ‘… we didn’t sit nearby to listen to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t lend an ear to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t memorize the teachings. …’

Then several other deities came to me and said: ‘… we didn’t examine the meaning of teachings we’d memorized. …’

Then several other deities came to me and said: ‘… having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’

Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”

Read this translation of Aṅguttara Nikāya 9.19 Devatāsutta: A Deity by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Thag 5.10 Yasadattattheragāthā: Yasadatta

With fault-finding mind, the dullard
listens to the victor’s instruction.
They’re as far from the true teaching
as the earth is from the sky.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They fall away from the true teaching,
like the moon in the waning fortnight.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They wither away in the true teaching,
like a fish in a little puddle.

With fault-finding mind, the dullard
listens to the victor’s instruction.
They don’t thrive in the true teaching,
like a rotten seed in a field.

But one with contented mind
who listens to the victor’s instruction—
having wiped out all defilements;
having witnessed the unshakable;
having arrived at ultimate peace—
they are quenched without defilements.

Read this translation of Theragāthā 5.10 Yasadattattheragāthā: Yasadatta 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.

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

AN 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower

“These seven things lead to the decline of a lay follower. What seven?

1. They miss out on seeing the mendicants.
2. They neglect listening to the true teaching.
3. They don’t train in higher ethical conduct.
4. They’re very suspicious about mendicants, whether senior, junior, or middle.
5. They listen to the teaching with a hostile, fault-finding mind.
6. They seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve them first.

These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven?

1. They don’t miss out on seeing the mendicants.
2. They don’t neglect listening to the true teaching.
3. They train in higher ethical conduct.
4. They’re very confident about mendicants, whether senior, junior, or middle.
5. They don’t listen to the teaching with a hostile, fault-finding mind.
6. They don’t seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve the Buddhist community first.

These seven things don’t lead to the decline of a lay follower.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A lay follower misses out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They don’t train in higher ethical conduct,

and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.

They seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves them first.

These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.

A lay follower doesn’t miss out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They train in higher ethical conduct,

and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.

They don’t seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves the Buddhist community first.

These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”

Read this translation of Aṅguttara Nikāya 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 5.181 Āraññikasutta: Wilderness Dwellers

“Mendicants, there are these five kinds of wilderness dwellers. What five? A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

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 person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

Read this translation of Aṅguttara Nikāya 5.181 Āraññikasutta: Wilderness Dwellers by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net.

AN 4.95 Chavālātasutta: A Firebrand

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

One who practices to benefit neither themselves nor others;
one who practices to benefit others, but not themselves;
one who practices to benefit themselves, but not others; and
one who practices to benefit both themselves and others.

Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The person who practices to benefit neither themselves nor others is like this, I say.

The person who practices to benefit others, but not themselves, is better than that. The person who practices to benefit themselves, but not others, is better than both of those. But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

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 person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

These are the four people found in the world.”

Read this translation of Aṅguttara Nikāya 4.95 Chavālātasutta: A Firebrand by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net.

SN 3.2 Purisasutta: A Person

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”

Read this translation of SN 3.2 Purisasutta: A Person by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net.

AN 5.51 Āvaraṇasutta: Obstacles

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

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

“Bhikkhus, there are these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom. What five?

(1) Sensual desire is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.
(2) Ill will …
(3) Dullness and drowsiness …
(4) Restlessness and remorse …
(5) Doubt is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom.

These are the five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom.

“Bhikkhus, without having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is impossible that a bhikkhu, with his powerless and feeble wisdom, might know his own good, the good of others, or the good of both, or realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then, on both of its banks, a man would open irrigation channels. In such a case, the current in the middle of the river would be dispersed, spread out, and divided, so that the river would no longer travel a long distance, with a swift current, carrying along much flotsam. So too, without having abandoned these five obstructions … it is impossible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.

“But, bhikkhus, having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom, it is possible that a bhikkhu, with his powerful wisdom, might know his own good, the good of others, and the good of both, and realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then a man would close up the irrigation channels on both of its banks. In such a case, the current in the middle of the river would not be dispersed, spread out, and divided, so that the river could travel a long distance, with a swift current, carrying along much flotsam. So too, having abandoned these five obstructions … it is possible that a bhikkhu … might realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇasutta: Obstacles by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org. Or listen on SC-Voice.net.

Thag 3.8 Vassikattheragāthā: Vassika

I was the only one in my family
who had faith and wisdom.
It’s good for my relatives that I’m
firm in principle, and ethical.

I corrected my family out of compassion,
telling them off out of love
for my family and relatives.
They performed a service for the monks

and then they passed away,
finding happiness in the heaven of the Thirty-three.
There, my brothers and mother
enjoy all the pleasures they desire.

Read this translation of Theragāthā 3.8 Vassikattheragāthā: Vassika by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, or DhammaTalks.org. Or listen on SC-Voice.net.

SN 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī

This is as I heard. At one time, the Buddha was living in the city of Rājagaha, in the Bamboo Garden, in the squirrels’ feeding ground.

Now at that time, there was a person named Bhāradvāja of the brahmin caste. His wife was named Dhanañjānī and was devoted to the Buddha, the Dhamma, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and remembered the Buddha, saying three times:

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!
“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!”

When she said this, her husband said, “Are you crazy? Wretched woman, while living in my house, are you praising that bald headed monk? You know what? I’m going to go right now and argue against your master’s teaching!”

“Dear husband, I don’t see anyone in this world with its gods, Māras, Brahmās, monks, and humans who can argue against the teaching of the Blessed One, the Worthy One, the fully enlightened Buddha. But anyway, you can go and see for yourself.”

Then Bhāradvāja, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and asked the Buddha in verse:

“What should you kill to sleep at ease?
What should you kill so that there is no sadness?
What is the one thing whose killing you approve?”

The Buddha:

“When anger is killed, you sleep at ease.
When anger is killed, there is no sadness.
Bhāradvāja, anger has a poisonous root
and a sweet tip.
The noble ones praise the killing of anger,
for when it is killed, there is no sadness.”

When the Buddha taught this Dhamma, Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. Bhante, may I become a monk under you?”

And he became a monk under the Buddha. Not long after his ordination, Bhante Bhāradvāja, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.

He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Bhante Bhāradvāja became one of the enlightened monks.

Read this translation of Saṁyutta Nikāya 7.1 Dhanañjānī Sutta: Husband of Dhanañjānī 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.

Iti 71 Sammādiṭṭhikasutta: Having Right View

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

“Mendicants, I’ve seen beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly. At the breaking up of the body, after death, they were reborn in a good destination, a heaven world.

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

That is what the Buddha said. On this it is said:

“When the mind has been directed right,
and words rightly spoken,
and right bodily deeds have been done,
a person here
learned, doer of good deeds,
though their life may be short,
when their body breaks up,
that wise person is reborn in heaven.”

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

Read this translation of Itivuttaka 71 Sammādiṭṭhikasutta: Having Right View 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.

Thig 6.1 Pañcasatamattātherīgāthā: Paṭācārā, Who Had a Following of Five Hundred

“One whose path you do not know,
not whence they came nor where they went;
though they came from who knows where,
you mourn that being, crying, ‘Oh my son!’

But one whose path you do know,
whence they came or where they went;
that one you do not lament—
such is the nature of living creatures.

Unasked he came,
he left without leave.
He must have come from somewhere,
and stayed who knows how many days.
He left from here by one road,
he will go from there by another.

Departing with the form of a human,
he will go on transmigrating.
As he came, so he went:
why cry over that?”

“Oh! For you have plucked the arrow from me,
so hard to see, stuck in the heart.
You’ve swept away the grief for my son,
in which I once was mired.

Today I’ve plucked the arrow,
I’m hungerless, extinguished.
I go for refuge to that sage, the Buddha,
to his teaching, and to the Sangha.”

That is how Paṭācārā, who had a following of five hundred, declared her enlightenment.

Read Thig 6.1 Pañcasatamattātherīgāthā: Paṭācārā, Who Had a Following of Five Hundred translated 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.

AN 5.31 Sumanasutta: Sumanā

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Princess Sumanā, accompanied by five hundred chariots and five hundred court girls, approached the Blessed One, paid homage to him, and sat down to one side. Princess Sumanā then said to the Blessed One:

“Here, Bhante, there might be two disciples of the Blessed One equal in faith, virtuous behavior, and wisdom, but one is generous while the other is not. With the breakup of the body, after death, they would both be reborn in a good destination, in a heavenly world. When they have become devas, would there be any distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having become a deva, would surpass the other in five ways: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority. The generous one, having become a deva, would surpass the other in these five ways.”

“But, Bhante, if these two pass away from there and again become human beings, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “When they again become human beings, the generous one would surpass the other in five ways: in human life span, human beauty, human happiness, human fame, and human authority. When they again become human beings, the generous one would surpass the other in these five ways.”

“But, Bhante, if these two should go forth from the household life into homelessness, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having gone forth, would surpass the other in five ways. 1) He would usually use a robe that has been specifically offered to him, seldom one that had not been specifically offered to him. 2) He would usually eat almsfood that has been specifically offered to him, seldom almsfood that had not been specifically offered to him. 3) He would usually use a lodging that had been specifically offered to him, seldom one that had not been specifically offered to him. 4) He would usually use medicines and provisions for the sick that had been specifically offered to him, seldom those that had not been specifically offered to him. 5) His fellow monastics, those with whom he dwells, would usually behave toward him in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways. They would usually present him what is agreeable, seldom what is disagreeable. The generous one, having gone forth, would surpass the other in these five ways.”

“But, Bhante, if both attain arahantship, would there still be some distinction or difference between them after they have attained arahantship?”

“In this case, Sumanā, I declare, there would be no difference between the liberation of one and the liberation of the other.”

“It’s astounding and amazing, Bhante! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

“So it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“As the stainless moon
moving through the sphere of space
outshines with its radiance
all the stars in the world,
so one accomplished in virtuous behavior,
a person endowed with faith,
outshines by generosity
all the misers in the world.
“As the hundred-peaked rain cloud,
thundering, wreathed in lightning,
pours down rain upon the earth,
inundating the plains and lowlands,
so the Perfectly Enlightened One’s disciple,
the wise one accomplished in vision,
surpasses the miserly person
in five specific respects:
life span and glory,
beauty and happiness.
Possessed of wealth, after death
he rejoices in heaven.”

Read this translation of Aṅguttara Nikāya 5.31 Sumanasutta: Sumanā by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org.

Or listen on SC-Voice.net.

SN 22.5 Samādhisutta: Concentration

Thus have I heard. At Savatthi…. There the Blessed One said this:

“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.

“And what does he understand as it really is? The origin and passing away of form; the origin and passing away of feeling; the origin and passing away of perception; the origin and passing away of volitional formations; the origin and passing away of consciousness.

“And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of volitional formations? What is the origin of consciousness?

“Here, bhikkhus, one seeks delight, one welcomes, one remains holding. And what is it that one seeks delight in, what does one welcome, to what does one remain holding? One seeks delight in form, welcomes it, and remains holding to it.

As a consequence of this, delight arises.
Delight in form is clinging.
With one’s clinging as condition, existence comes to be;
with existence as condition, birth;
with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.

“One seeks delight in feeling … in perception … in volitional formations … in consciousness, welcomes it, and remains holding to it. As a consequence of this, delight arises…. Such is the origin of this whole mass of suffering.

“This, bhikkhus, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of volitional formations; this is the origin of consciousness.

“And what, bhikkhus, is the passing away of form? What is the passing away of feeling? What is the passing away of perception? What is the passing away of volitional formations? What is the passing away of consciousness?

“Here, bhikkhus, one does not seek delight, one does not welcome, one does not remain holding. And what is it that one does not seek delight in? What doesn’t one welcome? To what doesn’t one remain holding? One does not seek delight in form, does not welcome it, does not remain holding to it. As a consequence of this, delight in form ceases. With the cessation of delight comes cessation of clinging; with cessation of clinging, cessation of existence…. Such is the cessation of this whole mass of suffering.

“One does not seek delight in feeling … … in perception … in volitional formations … in consciousness, does not welcome it, does not remain holding to it. As a consequence of this, delight in consciousness ceases…. Such is the cessation of this whole mass of suffering.

“This, bhikkhus, is the passing away of form; this is the passing away of feeling; this is the passing away of perception; this is the passing away of volitional formations; this is the passing away of consciousness.”

Read this translation of Saṁyutta Nikāya 22.5 Samādhisutta: Concentration 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.

Snp 1.1 Uragasutta: The Snake

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

They’ve cut off greed entirely, like a lotus plucked flower and stalk. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve cut off craving entirely, drying up that swift-flowing stream. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve swept away conceit entirely, as a fragile bridge of reeds by a great flood. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

In future lives they find no substance, as an inspector of fig trees finds no flower. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They hide no anger within, gone beyond any kind of existence. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

Their mental vibrations are cleared away, internally clipped off entirely. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, but have gone beyond all this proliferation. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, for they know that nothing in the world is what it seems. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of greed. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of lust. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of hate. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have not run too far nor run back, knowing nothing is what it seems, free of delusion. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have no underlying tendencies at all, and are rid of unskillful roots, Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have nothing born of distress at all, that might cause them to come back to this world. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They have nothing born of entanglement at all, that would shackle them to a new life. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

They’ve given up the five hindrances, untroubled, rid of doubt, free of thorns. Such a mendicant sheds this world and the next, as a snake its old worn-out skin.

Read this translation of Snp 1.1 Uragasutta: The Snake by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org.

Or listen on SC-Voice.net.

Pv 1.11 Nāga Sutta: The Elephant

Monk:
The deva leading the gods is riding a white elephant. There is a deva in the middle of the line sitting on a chariot. At the end of the line, a female deva travels on a golden stage which shines brightly in ten directions. But you ghosts are carrying hammers in your hands with sad faces and broken bodies. You also drink each other’s blood. What bad karma have you done in the human world?

Ghost:
The one in the middle, sitting on a chariot was our second son. He was unselfish and very generous. He now shines brilliantly.

The female deva with soft eyes like a deer’s who is at the end, travelling on a golden stage is our youngest daughter. She was wise and donated half of her wealth. She is now happy and delighted.

In the human world, our children gave alms to monks with very pleasant minds. But we were very selfish and insulted monks. Our children are now very happy because they practiced generosity, but we are suffering like withered bamboo reeds.

Monk:
You are suffering today because you missed the opportunity to do good deeds when you had plenty of food and wealth. Now in the ghost world, what kind of food do you eat and what kind of bed do you sleep on? How do you live here?

Ghost:
Some rich people neither use their wealth nor do meritorious deeds. These greedy people are reborn in the ghost world and suffer.

These ghosts experience the results of their bad karma, suffering from hunger and thirst; they are burning from suffering.

Wealth and property are temporary things. Even this life is very short. Wise people should understand this impermanent nature of life and should seek a way to protect themselves.

There are wise people who understand the Dhamma well. Having heard the teachings of Arahants, they do not forget to give alms.

Read this translation of Petavatthu 1.11 Nāga Sutta: The Elephant by Venerable Kiribathgoda Gnanananda Thero on SuttaFriends.org.

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

Iti 29 Sukhavihārasutta: Living in Happiness

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

“Mendicants, when a mendicant has two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth. What two? Guarding the sense doors and moderation in eating. When a mendicant has these two qualities they live happily in the present life—without distress, anguish, and fever—and when the body breaks up, after death, they can expect a good rebirth.”

That is what the Buddha said. On this it is said:

“Eye, ear, nose, tongue,
body, and likewise mind:
a mendicant who makes these
sense doors well guarded—
eating in moderation,
restrained in the sense faculties—
reaps happiness
both physical and mental.
Not burning in body,
not burning in mind,
by day or by night
such a person lives in happiness.”

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

Read this translation of Itivuttaka 29 Sukhavihārasutta: Living in Happiness by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 4.33 Sīhasutta: The Lion

“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion’s roar three times. Then he sets out in search of game.

“Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the animals is the lion, the king of beasts, so majestic and mighty.

“So too, bhikkhus, when the Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One, he teaches the Dhamma thus:

1) ‘Such is personal existence,
2) such the origin of personal existence,
3) such the cessation of personal existence,
4) such the way to the cessation of personal existence.’

“When those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathāgata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus: ‘It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non-eternal, included in personal existence.’ So powerful is the Tathāgata, so majestic and mighty is he in this world together with its devas.”

When, through direct knowledge,
the Buddha, the teacher, the peerless person
in this world with its devas,
sets in motion the wheel of Dhamma,
he teaches personal existence, its cessation,
the origin of personal existence,
and the noble eightfold path
that leads to the calming down of suffering.
Then even those devas with long life spans—
beautiful, ablaze with glory—
become fearful and filled with terror,
like beasts who hear the lion’s roar.
“It seems that we are impermanent,
not beyond personal existence,” they say,
when they hear the word of the Arahant,
the Stable One who is fully freed.

Read this translation of Aṅguttara Nikāya 4.33 Sīhasutta: The Lion by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com.

Ud 3.10 Lokavolokanasuttaṁ: The Discourse about Looking Around the World

Thus I heard: at one time the Fortunate One was dwelling near Uruvelā, on the bank of the river Nerañjarā, at the root of the Awakening tree, in the first (period) after attaining Awakening.

Then at that time the Fortunate One was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Then with the passing of those seven days the Fortunate One, after rising from that concentration, looked around the world with his Buddha-eye. The Fortunate One looking around the world with his Buddha-eye saw beings being tormented with many torments, and being burned with many fevers, born from passion, and born from hatred, and born from delusion.

Then the Fortunate One, having understood the significance of it, on that occasion uttered this exalted utterance:

“This world, overcome by contact, is tormented,
It speaks of a disease as the self,
For with whatever it conceives
Hereafter it becomes otherwise.

Continually becoming other, the world is shackled by continuity, overcome by continuity,

It greatly rejoices in continuity,
What it rejoices in, that is fearful,
What it fears, that is suffering.

This spiritual life is lived for the complete giving up of continuity. For whatever the ascetics or brāhmaṇas say about freedom from continuity being through (further) continuity, all of them are not free from continuity, I say. Or whatever the ascetics or brāhmaṇas say about the escape from continuity being through discontinuity, all of them have not escaped from continuity, I say.

Conditioned by cleaving this suffering originates, through the destruction of all attachment there is no origination of suffering. See this world overcome by many kinds of ignorance beings, who delight in beings, are not free from continuity. Whatever continuities (in existence) there are, everywhere, in every respect, all those continuities are impermanent, suffering, changeable things.

Seeing it like this, as it really is, with right wisdom,
Craving for continuity is given up, and he does not rejoice in discontinuity.

From the complete destruction of craving there is a fading away (of ignorance) without remainder, cessation, and Emancipation.

For that monk who is emancipated,
Without attachment, there is no continuity in existence.
He has vanquished Māra, is victorious in battle,
He is such a one who has overcome all continuations (in existence).”

Read this translation of Ud 3.10 Lokavolokanasuttaṁ: The Discourse about Looking Around the World by Bhikkhu Ānandajoti on DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org.

MN 12 From… Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar—Purification

“…Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sāriputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans,’…‘Let us live on sesamum,’…‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make many kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sāriputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.

“Yet, Sāriputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is not easy to find a realm in the round that I have not already passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular kind of rebirth.’ But it is not easy to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular abode.’ But it is not easy to find a kind of abode that I have not already dwelt in…except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is not easy to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes through fire-worship.’ But it is not easy to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

Read the complete translation of MN 12 Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net by Bhikkhu Sujato, Bhikkhu Suddhāso, or on DhammaTalks.org.

Snp 4.5 Paramaṭṭhakasutta: The Supreme Octet

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

as inferior.

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

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

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

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

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

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

Ud 2.3 Danda Sutta: Children with Sticks

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

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

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

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

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

AN 3.95 Parisāsutta: Assemblies

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

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

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

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

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

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

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

These are the three assemblies.”

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

Sign up for free daily suttas by email