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AN 3.62 Bhayasutta: Perils

“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?

(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.

(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.

(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.

“These are the three perils that separate mother and son of which the uninstructed worldling speaks.

“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?

(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.

“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.

(1) “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’

(2) “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’

(3) “When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!’

“These are the three perils that separate mother and son.

There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son.”


Read this translation of Aṅguttara Nikāya 3.62 Bhayasutta: Perils by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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SN 48.41 Jarā Sutta: Old Age

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion the Blessed One, on emerging from his seclusion in the evening, sat warming his back in the western sun.

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to the Blessed One, massaged the Blessed One’s limbs with his hand and said, “It’s amazing, lord. It’s astounding, how the Blessed One’s complexion is no longer so clear & bright; his limbs are flabby & wrinkled; his back, bent forward; there’s a discernible change in his faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

“That’s the way it is, Ānanda. When young, one is subject to aging; when healthy, subject to illness; when alive, subject to death. The complexion is no longer so clear & bright; the limbs are flabby & wrinkled; the back, bent forward; there’s a discernible change in the faculties—the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“I spit on you, wretched old age—
old age that makes for ugliness.
The bodily image, so charming,
      is trampled by old age.
Even those who live to a hundred
are headed—all—to an end in death,
      which spares no one,
      which tramples all.”


Read this translation of Saṁyutta Nikāya 48.41 Jarā Sutta. Old Age by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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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.”


Read the entire translation of Aṅguttara Nikāya 6.19 Paṭhamamaraṇassatisutta: Mindfulness of Death (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

SN 3.25 Pabbatūpamasutta: The Simile of the Mountain

At Sāvatthī.

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

“Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”

“What do you think, great king? Suppose a trustworthy and reliable man were to come from the east. He’d approach you and say: ‘Please sir, you should know this. I come from the east. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

Then a second trustworthy and reliable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please sir, you should know this. I come from the south. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

Should such a dire threat arise—a terrible loss of human life, when human birth is so rare—what would you do?”

“Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?”

“I tell you, great king, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?”

“Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions?

Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no scope for such battles when old age and death are advancing.

In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no scope for such diplomatic battles when old age and death are advancing.

In this royal court there is abundant gold coin and bullion stored in dungeons and towers. Using this wealth we can pay off an approaching enemy. But there is no place, no scope for such monetary battles when old age and death are advancing.

When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?”

“That’s so true, great king! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?”

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

“Suppose there were vast mountains
of solid rock touching the sky
drawing in from all sides
and crushing the four quarters.

So too old age and death
advance upon all living creatures—
aristocrats, brahmins, merchants,
workers, outcastes, and scavengers.
They spare nothing.
They crush all beneath them.

There’s nowhere for elephants to take a stand,
nor chariots nor infantry.
They can’t be defeated
by diplomatic battles or by wealth.

That’s why an astute person,
seeing what’s good for themselves,
being wise, would place faith
in the Buddha, the teaching, and the Saṅgha.

Whoever lives by the teaching
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”


Read this translation of Saṁyutta Nikāya 3.25 Pabbatūpamasutta: The Simile of the Mountain by Bhikkhu Sujato on SuttaCentral.net.

SN 55.21 Paṭhamamahānāmasutta: With Mahānāma (1st)

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

“Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.

In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one.”


Read this translation of Saṁyutta Nikāya 55.21 Paṭhamamahānāmasutta: With Mahānāma (1st) by Bhikkhu Sujato on SuttaCentral.net.

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 Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

Dhp 21–22 From… Appamādavagga: Heedfulness

21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.

22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.



The Deathless (amata) is a synonymy for nibbāna.

Read the entire translation of Dhammapada 21–32 Appamādavagga: Heedfulness by Ven. Achariya Buddharakkhita on AccessToInsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

Thag 16.4 From… Raṭṭhapāla Theragāthā

…A king who conquered the earth by force,
ruling the land from sea to sea,
unsatisfied with the near shore of the ocean,
would still yearn for the further shore.

Not just the king, but others too,
reach death not rid of craving.
They leave the body still wanting,
for in this world sensual pleasures never satisfy.

Relatives lament, their hair disheveled,
saying ‘Ah! Alas! They’re not immortal!’
They take out the body wrapped in a shroud,
heap up a pyre, and burn it there.

It’s poked with stakes while being burnt,
in just a single cloth, all wealth gone.
Relatives, friends, and companions
can’t help you when you’re dying.

Heirs take your riches,
while beings fare on according to their deeds.
Riches don’t follow you when you die;
nor do children, wife, wealth, nor kingdom.

Longevity isn’t gained by riches,
nor does wealth banish old age;
for the wise say this life is short,
it’s perishable and not eternal.

The rich and the poor feel its touch;
the fool and the wise feel it too.
But the fool lies stricken by their own folly,
while the wise don’t tremble at the touch.

Therefore wisdom’s much better than wealth,
since by wisdom you reach consummation in this life.
But if because of delusion you don’t reach consummation,
you’ll do evil deeds in life after life.…


Read the entire translation of Theragāthā 16.4 Raṭṭhapālattheragāthā: Raṭṭhapāla by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

AN 7.49 From… Saññā Sutta: Perceptions

“‘…The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the deathless, has the deathless as its final end’: Thus was it said. In reference to what was it said?

“When a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk’s awareness often remains steeped in the perception of death, his mind inclines to fervor for life, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of death; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of death; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.’ In that way he is alert there.

“‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the deathless, has the deathless as its final end’: Thus was it said, and in reference to this was it said.…


Read the entire translation of Aṅguttara Nikāya 7.49 Saññā Sutta. Perceptions by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

AN 1.303: One Thing

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


Read this translation of Aṅguttara Nikāya 1.303 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.