Suttas – Page 35 – Daily Sutta Reading

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AN 4.118 Saṁvejanīyasutta: Inspiring

“Mendicants, a faithful gentleman should go to see these four inspiring places. What four?

Thinking: ‘Here the Realized One was born!’—that is an inspiring place.

Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.

Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.

Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment, with nothing left over!’—that is an inspiring place.

These are the four inspiring places that a faithful gentleman should go to see.”

These four places are as follows:

Birthplace: Lumbini
Enlightenment: Bodh Gaya
First sermon: Isipatana
Passing away: Kusināra

Read this translation of Aṅguttara Nikāya 4.118 Saṁvejanīyasutta: Inspiring 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 Čeština, Deutsch, Bengali, Español, Français, Indonesian, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

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

Thag 1.86 Nāgitattheragāthā: Arahant Nāgita

Elsewhere there are many other doctrines;
those paths don’t lead to quenching like this one does.
For the Buddha himself instructs the Saṅgha;
the Teacher shows the palms of his hands.

Note: Showing “the palms of his hands” refers to the fact that the Buddha did not have hidden teachings. See also Iti 100. “Lead to quenching” is a translation of the Pāli “nibbānagamo.”

Read this translation of Theragāthā 1.86 Nāgitattheragāthā 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, Indonesian, Italiano, 日本語, Norsk, ру́сский язы́к, සිංහල, or Tiếng Việt. Learn how to find your language.

AN 1.296: One Thing—Recollection of the Buddha

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Note: Traditionally, recollection of the Buddha can be practiced through remembering the qualities of the Buddha found in the “Iti pi so…”:

‘That Blessed One is 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 AN 11.12 Dutiya Mahānāma The Buddha says “You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while working, and while at home with your children.”

Read this translation of Aṅguttara Nikāya 1.296 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in another modern language.

Thag 7.5 Sarabhaṅgattheragāthā: Sarabhaṅga

I broke the reeds off with my hands,
made a hut, and stayed there.
That’s how I became known
as “Reed-breaker”.

But now it’s not appropriate
for me to break reeds with my hands.
The training rules have been laid down for us
by Gotama the renowned.

Previously, I, Sarabhaṅga,
didn’t see the disease in its entirety.
But now I have seen the disease,
as I’ve practiced what was taught
by he who is beyond the gods.

Gotama traveled by that straight road;
the same path traveled by Vipassī,
by Sikhī, Vessabhū,
Kakusandha, Koṇāgamana, and Kassapa.

These seven Buddhas have plunged into the ending,
free of craving, without grasping,
having become Dhamma, poised.
They have taught this Dhamma

out of compassion for living creatures—
suffering, origin, path,
and cessation, the ending of suffering.
In these four noble truths,

the endless suffering of transmigration
finally comes to an end.
When the body breaks up,
and life comes to an end,
there are no future lives;
I’m everywhere well-freed.

Read this translation of Theragāthā 7.5 Sarabhaṅgattheragāthā: Sarabhaṅga 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, Indonesian, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

AN 1.172–174 From… Ekapuggalavagga: One Person

172

“One person, mendicants, arises in the world who is an incredible human being. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world who is an incredible human being.”

173

“The death of one person, mendicants, is regretted by many people. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose death is regretted by many people.”

174

“One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.”

Read the entire translation of Aṅguttara Nikāya 1.170–187 Ekapuggalavagga by Bhikkhu Sujato on SuttaCentral.net. Or read another translation on SuttaFriends.org. Or read the Pāli on DigitalPaliReader.online.

Or read a translation in other languages.

MN 139 From… Araṇavibhaṅgasutta: The Analysis of Non-Conflict—Just Teach Dhamma

[Note: In this excerpt, the Buddha takes the teaching on avoiding the extremes of self mortification and self indulgence (which he gave in his very first sermon) and illuminates how we can think about these teachings without criticizing or praising others. In this way we can avoid conflict while still teaching the Dhamma. It’s a wonderful reminder of how he was able to talk about good and bad qualities without personally criticizing people. This is just one of many cases of the Buddha showing his “supreme trainer of persons to be tamed” quality.]

‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, but why did I say it?

Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

· • ·

‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’ That’s what I said, but why did I say it? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

· • ·

‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, but why did I say it? And how is there flattering and rebuking without teaching Dhamma?

In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ That’s how there is flattering and rebuking without teaching Dhamma.

· • ·

And how is there neither flattering nor rebuking, and just teaching Dhamma? You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of rebirth is not given up, rebirth is also not given up.’

You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of rebirth is given up, rebirth is also given up.’

That’s how there is neither flattering nor rebuking, and just teaching Dhamma. ‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, and this is why I said it.

Read the entire translation of Majjhima Nikāya 139 Araṇavibhaṅgasutta: The Analysis of Non-Conflict by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.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, Bengali, Català, Čeština, Español, Suomi, Hebrew, Magyar, Indonesian, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, Slovenščina, Svenska, தமிழ், ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Iti 92 Saṅghāṭikaṇṇasutta: The Hem of the Robe

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

“Bhikkhus, even though a bhikkhu might hold on to the hem of my robe and follow close behind me step by step, if he is covetous for objects of desire, strongly passionate, malevolent, corrupt in thought, unmindful, uncomprehending, unconcentrated, of wandering mind and uncontrolled faculties, he is far from me and I am far from him. What is the reason? That bhikkhu does not see Dhamma. Not seeing Dhamma, he does not see me.

“Bhikkhus, even though a bhikkhu might live a hundred leagues away, if he is not covetous for objects of desire, not strongly passionate, not malevolent, uncorrupt in thought, with mindfulness established, clearly comprehending, concentrated, of unified mind and controlled faculties, he is close to me and I am close to him. What is the reason? That bhikkhu sees Dhamma. Seeing Dhamma, he sees me.”

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

Though closely following behind,
Full of longings and resentment,
See how far away he is—
The desirous one from the desireless,
One unquenched from the quenched,
A greedy one from the one without greed.

But a wise person who by direct knowledge
Has fully understood the Dhamma,
Becomes desireless and tranquil
Like a calm unruffled lake.

See how close he is to him—
A desireless one to the desireless,
One quenched to the quenched,
The greedless one to the one without greed.

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

Read this translation of Itivuttaka 92 Saṅghāṭikaṇṇasutta: The Hem of the Robe by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Français, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or Srpski. Learn how to find your language.

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

Snp 3.11 Nālakasutta: About Nālaka

[Note: Happy Vesak! The sutta below is one of the few that talks directly about the birth of the Buddha. It’s a bit long for a weekday sutta, but it is a good one to read for Vesak, the Buddha’s birthday.]

The hermit Asita in his daily meditation
saw the bright-clad gods of the Thirty-Three
and their lord Sakka joyfully celebrating,
waving streamers in exuberant exaltation.

Seeing the gods rejoicing, elated,
he paid respects and said this there:
“Why is the community of gods in such excellent spirits?
Why take up streamers and whirl them about?

Even in the war with the demons,
when gods were victorious and demons defeated,
there was no such excitement.
What marvel have the celestials seen that they so rejoice?

Shouting and singing and playing music,
they clap their hands and dance.
I ask you, dwellers on Mount Meru’s peak,
quickly dispel my doubt, good sirs!”

“The being intent on awakening, a peerless gem,
has been born in the human realm for the sake of welfare and happiness,
in Lumbinī, a village in the Sakyan land.
That’s why we’re so happy, in such excellent spirits.

He is supreme among all beings, the best of people,
chief of men, supreme among all creatures.
He will roll forth the wheel in the grove of the hermits,
roaring like a mighty lion, lord of beasts.”

Hearing this, he swiftly descended
and right away approached Suddhodana’s home.
Seated there he said this to the Sakyans,
“Where is the boy? I too wish to see him!”

Then the Sakyans showed their son to the one named Asita—
the boy shone like burning gold
well-wrought in the forge;
resplendent with glory, of peerless beauty.

The boy beamed like crested flame,
pure as the moon, lord of stars traversing the sky,
blazing like the sun free of clouds after the rains;
seeing him, he was joyful, brimming with happiness.

The celestials held up a parasol in the sky,
many-ribbed and thousand-circled;
and golden-handled chowries waved—
but none could see who held the chowries or the parasols.

When the dreadlocked hermit called “Dark Splendor”
had seen the boy like a gold nugget on a cream rug
with a white parasol held over his head,
he received him, elated and happy.

Having received the Sakyan bull,
the seeker, master of marks and hymns,
lifted up his voice with confident heart:
“He is supreme, the best of men!”

But then, remembering he would depart this world,
his spirits fell and his tears flowed.
Seeing the weeping hermit, the Sakyans said,
“Surely there will be no threat to the boy?”

Seeing the crestfallen Sakyans, the hermit said,
“I do not forsee harm befall the boy,
and there will be no threat to him,
not in the least; set your minds at ease.

This boy shall reach the highest awakening.
As one of perfectly purified vision,compassionate for the welfare of the many,
he shall roll forth the wheel of the teaching;
his spiritual path will become widespread.

But I have not long left in this life,
I shall die before then.
I will never hear the teaching of the one who bore the unequaled burden.
That’s why I’m so upset and distraught—it’s a disaster for me!”

Having brought abundant happiness to the Sakyans,
the spiritual seeker left the royal compound.
He had a nephew; and out of compassion
he encouraged him in the teaching of the one who bore the unequaled burden.

“When you hear the voice of another saying‘Buddha’—
one who has attained awakening and who reveals the foremost teaching—
go there and ask about his breakthrough;
lead the spiritual life under that Blessed One.”

Now, that Nālaka had a store of accumulated merit;
so when instructed by one of such kindly intent,
with perfectly purified vision of the future,
he waited in hope for the Victor,guarding his senses.

When he heard of the Victor rolling forth the excellent wheel he went to him,
and seeing the leading hermit, he became confident.
The time of Asita’s instruction had arrived;
so he asked the excellent sage about the highest sagacity.

The introductory verses are finished.

“I now know that Asita’s words
have turned out to be true.
I ask you this, Gotama,
who has gone beyond all things:

For one who has entered the homeless life,
seeking food on alms round,
when questioned, O sage, please tell me
of sagacity, the ultimate state.”

“I shall school you in sagacity,” said the Buddha,
“so difficult and challenging.
Come, I shall tell you all about it.
Brace yourself; stay strong!

In the village, keep the same attitude
no matter if reviled or praised.
Guard against ill-tempered thoughts,
wander peaceful, not frantic.

Many different things come up,
like tongues of fire in a forest.
Women try to seduce a sage—
let them not seduce you!

Refraining from sex,
having left behind sensual pleasures high and low,
don’t be hostile or attached
to living creatures firm or frail.

‘As am I, so are they;
as are they, so am I’—
Treating others like oneself,
neither kill nor incite to kill.

Leaving behind desire and greed
for what ordinary people are attached to,
a seer would set out to practice,
they’d cross over this abyss.

With empty stomach, taking limited food,
few in wishes, not greedy;
truly hungerless regarding all desires,
desireless, one is quenched.

Having wandered for alms,
they’d take themselves into the forest;
and nearing the foot of a tree,
the sage would take their seat.

That wise one intent on absorption,
would delight within the forest.
They’d practice absorption at the foot of a tree,
filling themselves with bliss.

Then, at the end of the night,
they’d take themselves into a village.
They’d not welcome being called,
nor offerings brought from the village.

A sage who has come to a village
would not walk hastily among the families.
They’d not discuss their search for food,
nor would they speak suggestively.

‘I got something, that’s good.
I got nothing, that’s fine.’
Impartial in both cases,
they return right to the tree.

Wandering with bowl in hand,
not dumb, but thought to be dumb,
they wouldn’t scorn a tiny gift,
nor look down upon the giver.

For the practice has many aspects,
as explained by the Ascetic.
They do not go to the far shore twice,
nor having gone once do they fall away.

When a mendicant has no creeping,
and has cut the stream of craving,
and given up all the various duties,
no fever is found in them.

I shall school you in sagacity.
Practice as if you were licking a razor’s edge.
With tongue pressed to the roof of your mouth,
be restrained regarding your stomach.

Don’t be sluggish in mind,
nor think overly much.
Be free of putrefaction and unattached,
committed to the spiritual life.

Train in a lonely seat,
attending closely to ascetics;
solitude is sagacity, they say.
If you welcome solitude,
you’ll light up the ten directions.

Having heard the words of the wise,
the meditators who’ve given up sensual desires,
a follower of mine would develop
conscience and faith all the more.

Understand this by the way streams move
in clefts and crevices:
the little creeks flow on babbling,
while silent flow the great rivers.

What is lacking, babbles;
what is full is at peace.
The fool is like a half-full pot;
the wise like a brimfull lake.

When the Ascetic speaks much
it is relevant and meaningful:
knowing, he teaches the Dhamma;
knowing, he speaks much.

But one who, knowing, is restrained,
knowing, does not speak much;
that sage is worthy of sagacity,
that sage has achieved sagacity.”

Read this translation of Snp 3.11 Nālakasutta: About Nālaka 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.

Or read a translation in Afrikaans, Deutsch, Français, Indonesian, Italiano, မြန်မာဘာသာ, Nederlands, Norsk, Português, ру́сский язы́к, සිංහල, or தமிழ். Learn how to find your language.

AN 2.137: Acting Wrongly toward Two People

“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

Note: “Realized One” is a translation of the Pali Tathāgata. It refers to the Buddha or Buddhas in general.

Read this translation of Aṅguttara Nikāya 2.137: 137137 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 133 From… Mahākaccānabhaddekarattasutta: Mahākaccāna and One Fine Night

[Note: The excerpt below is often found when people miss the opportunity of asking the Buddha a question and instead ask one of his disciples. It shows the great respect even the most capable disciples have for the Buddha.]

“…Who can explain in detail the meaning of this brief summary given by the Buddha?”

Then those mendicants thought:

“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter.”

Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: “May Venerable Mahākaccāna please explain this.”

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the principle, he is the supreme holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the principle, he is the supreme holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.”

“Well then, reverends, listen and pay close attention, I will speak.…”

Read the entire translation of Majjhima Nikāya 133 Mahākaccānabhaddekarattasutta: Mahākaccāna and One Fine Night by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.36 Doṇa Sutta: With Doṇa

I have heard that on one occasion the Blessed One was traveling along the road between Ukkaṭṭha and Setabya, and Doṇa the brahman was also traveling along the road between Ukkaṭṭha and Setabya. Doṇa the brahman saw, in the Blessed One’s footprints, wheels with 1,000 spokes, together with rims and hubs, complete in all their features. On seeing them, the thought occurred to him, “How amazing! How astounding! These are not the footprints of a human being!”

Then the Blessed One, leaving the road, went to sit at the root of a certain tree—his legs crossed, his body erect, with mindfulness established to the fore. Then Doṇa, following the Blessed One’s footprints, saw him sitting at the root of the tree: confident, inspiring confidence, his senses calmed, his mind calmed, having attained the utmost control & tranquility, tamed, guarded, his senses restrained, a nāga. On seeing him, he went to him and said, “Master, are you a deva?”

“No, brahman, I am not a deva.”

“Are you a gandhabba?”

“No….”

“… a yakkha?”

“No….”

“… a human being?”

“No, brahman, I am not a human being.”

“When asked, ‘Are you a deva?’ you answer, ‘No, brahman, I am not a deva.’ When asked, ‘Are you a gandhabba?’ you answer, ‘No, brahman, I am not a gandhabba.’ When asked, ‘Are you a yakkha?’ you answer, ‘No, brahman, I am not a yakkha.’ When asked, ‘Are you a human being?’ you answer, ‘No, brahman, I am not a human being.’ Then what sort of being are you?”

“Brahman, the effluents by which—if they were not abandoned—I would be a deva: Those are abandoned by me, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. The effluents by which—if they were not abandoned—I would be a gandhabba… a yakkha… a human being: Those are abandoned by me, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“Just like a red, blue, or white lotus—born in the water, grown in the water, rising up above the water—stands unsmeared by the water, in the same way I—born in the world, grown in the world, having overcome the world—live unsmeared by the world. Remember me, brahman, as ‘awakened.’

“The effluents by which I would go
to a deva-state,
or become a gandhabba in the sky,
or go to a yakkha-state & human-state:
      Those have been destroyed by me,
      ruined, their stems removed.
Like a blue lotus, rising up,
unsmeared by water,
unsmeared am I by the world,
and so, brahman,
      I’m awake.”

Note: “Effluents” is a translation for the word āsavā,sometimes also translated as “taints” or “defilements”.

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Dhp 179–182 From… Buddhavagga: The Buddha

179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?

180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?

181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.

182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.

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©1985 Buddhist Publication Society. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From The Dhammapada: The Buddha's Path of Wisdom, translated from the Pali by Acharya Buddharakkhita, with an Introduction by Bhikkhu Bodhi (Kandy: Buddhist Publication Society, 1985). Transcribed from the print edition in 1996 by a volunteer under the auspices of the DharmaNet Transcription Project, with the kind permission of the BPS. Last revised for Access to Insight on 30 November 2013.

AN 9.30 Āghātapaṭivinayasutta: Getting Rid of Resentment

“Mendicants, there are these nine methods to get rid of resentment. What nine?

Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are harming me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will harm me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They harmed someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are harming someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will harm someone I love, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They helped someone I dislike, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are helping someone I dislike, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

These are the nine methods to get rid of resentment.”

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SN 46.51 From… Āhārasutta: Nutriment

At Savatthī. “Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that.…

“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

…

“And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through lovingkindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding.
…

Read the entire translation of Saṁyutta Nikāya 46.51 Āhārasutta: Nutriment 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.

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 9.25 Paññāsutta: Consolidated by Wisdom

“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’

And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”

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SN 55.22 Mahānāma Sutta: To Mahānāma (2)

I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?”

“Have no fear, Mahānāma! Have no fear! Your death will not be a bad one, your demise will not be bad. A disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding. Which four?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

“Suppose a tree were leaning toward the east, slanting toward the east, inclining toward the east. When its root is cut, which way would it fall?”

“In whichever way it was leaning, slanting, and inclining, lord.”

“In the same way, Mahānāma, a disciple of the noble ones, when endowed with four qualities, leans toward unbinding, slants toward unbinding, inclines toward unbinding.”

Read this translation of Saṁyutta Nikāya 55.22 Mahānāma Sutta. To Mahānāma (2) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

SN 55.17 Dutiya Mittāmacca Sutta: Friends 2

“Monks, you have friends, relatives and family members who you have sympathy for. If they listen to your advice, you should establish them in the four factors of stream-entry. You should encourage them to have the four factors of stream-entry. What four?

“You should establish them and encourage them to have unshakable confidence in the Buddha…

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with unshakable confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“You should establish them and encourage them to have the unshakable confidence in the Dhamma…

“You should establish them and encourage them to have the unshakable confidence in the Saṅgha…

“You should establish them and encourage them to have virtue loved by the noble ones… leading to concentration.

“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.

“Monks, you should establish your friends, relatives and family members who you have sympathy for, in these four factors of stream-entry. If they listen to your advice, you should encourage them to have these four factors of stream-entry.”

Read this translation of Saṁyutta Nikāya 55.17 Dutiya Mittāmacca Sutta: Friends 2 by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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

AN 6.19 From… Paṭhamamaraṇassatisutta: Mindfulness of Death (1st)

…“As to the mendicants who develop mindfulness of death by wishing to live for a day and night … or to live for a day … or to live as long as it takes to eat a meal of almsfood … or to live as long as it takes to chew and swallow four or five mouthfuls— these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.

But as to the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful … or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out— these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.

So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.”

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Iti 83 Pañcapubbanimittasutta: The Five Prognostic Signs

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

“Bhikkhus, when a deva is due to pass away from a company of devas, five prognostic signs appear: his flower-garlands wither, his clothes become soiled, sweat is released from his armpits, his bodily radiance fades, and the deva takes no delight in his heavenly throne. The devas, observing the prognostic signs that this deva is due to pass away, encourage him in three things with the words: ‘Go from here, friend, to a good bourn. Having gone to a good bourn, gain that which is good to gain. Having gained that which is good to gain, become firmly established in it.’”

When this was said, a certain bhikkhu asked the Lord: “Venerable sir, what is reckoned by the devas to be a good bourn? What is reckoned by the devas to be a gain that is good to gain? What is reckoned by the devas to be firmly established?”

“It is human existence, bhikkhus, that is reckoned by the devas to be a good bourn. When a human being acquires faith in the Dhamma-and-Discipline taught by the Tathāgata, this is reckoned by the devas to be a gain that is good to gain. When faith is steadfast in him, firmly rooted, established and strong, not to be destroyed by any recluse or brahmin or deva or Māra or Brahmā or by anyone else in the world, this is reckoned by the devas to be firmly established.”

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

When a deva whose life is exhausted
Passes away from a deva-company,
The devas encourage him
In three ways with the words:
“Go, friend, to a good bourn,
To the fellowship of humans.
On becoming human acquire faith
Unsurpassed in the true Dhamma.
That faith made steadfast,
Become rooted and standing firm,
Will be unshakeable for life
In the true Dhamma well proclaimed.
Having abandoned misconduct by body,
Misconduct by speech as well,
Misconduct by mind, and whatever else
Is reckoned as a fault,
Having done much that is good
Both by body and by speech,
And done good with a mind
That is boundless and free from clinging,
With that merit as a basis
Made abundant by generosity,
You should establish other people
In the true Dhamma and the holy life.”
When the devas know that a deva
Is about to pass from their midst,
Out of compassion they encourage him:
“Return here, deva, again and again.”

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

Read this translation of Itivuttaka 83 Pañcapubbanimittasutta: The Five Prognostic Signs by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.114 Nāgasutta: A Royal Elephant

“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? 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, eliminate them, and obliterate them. That’s how a mendicant destroys.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”

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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.”

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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.”

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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.”

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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.”

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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.

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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.

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

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.

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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.

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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.

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