death – Page 2 – Daily Sutta Reading

AN 4.182 Pāṭibhogasutta: Guarantee

“There are four things that no-one can guarantee—not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.

What four? No-one can guarantee that someone liable to old age will not grow old. No-one can guarantee that someone liable to sickness will not get sick. No-one can guarantee that someone liable to death will not die. No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.

These are the four things that no-one can guarantee—not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”

Read this translation of Aṅguttara Nikāya 4.182 Pāṭibhogasutta: Guarantee by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 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 SC-Voice.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 SC-Voice.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 SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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.

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 SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Snp 4.6 Jarāsutta: Old Age

Short, alas, is this life;
you die before a hundred years.
Even if you live a little longer,
you still die of old age.

People grieve over belongings,
yet there is no such thing as permanent possessions.
Separation is a fact of life; when you see this,
you wouldn’t stay living at home.

Whatever a person thinks of as belonging to them,
that too is given up when they die.
Knowing this, an astute follower of mine
would not be bent on ownership.

Just as, upon awakening, a person does not see
what they encountered in a dream;
so too you do not see your loved ones
when they are dead and gone.

You used to see and hear those folk,
and call them by their name.
Yet the name is all that’s left to tell
of a person when they’re gone.

Those who are greedy for belongings
don’t give up sorrow, lamentation, and stinginess.
That’s why the sages, seers of sanctuary,
left possessions behind and wandered.

For a mendicant who lives withdrawn,
frequenting a secluded seat,
they say it’s fitting
to not show themselves in a home.

The sage is independent everywhere,
they don’t form likes or dislikes.
Lamentation and stinginess
slip off them like water from a leaf.

Like a droplet slips from a lotus-leaf,
like water from a lotus flower;
the sage doesn’t cling to that
which is seen or heard or thought.

For the one who is cleansed does not conceive
in terms of things seen, heard, or thought.
They do not wish to be purified by another;
they are neither passionate nor growing dispassioned.

Read this translation of Snp 4.6 Jarāsutta: Old Age 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.

MN 87 Piyajātikasutta: Born From the Beloved

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time a certain householder’s dear and beloved only child passed away. After their death he didn’t feel like working or eating. He would go to the cemetery and wail, “Where are you, my only child? Where are you, my only child?”

Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, you look like someone who’s not in their right mind; your faculties have deteriorated.”

“And how, sir, could my faculties not have deteriorated? For my dear and beloved only child has passed away. Since their death I haven’t felt like working or eating. I go to the cemetery and wail: ‘Where are you, my only child? Where are you, my only child?’”

“That’s so true, householder! That’s so true, householder! For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

“Sir, who on earth could ever think such a thing! For our loved ones are a source of joy and happiness.” Disagreeing with the Buddha’s statement, rejecting it, he got up from his seat and left.

Now at that time several gamblers were playing dice not far from the Buddha. That householder approached them and told them what had happened.

“That’s so true, householder! That’s so true, householder! For our loved ones are a source of joy and happiness.”

Thinking, “The gamblers and I are in agreement,” the householder left.

Eventually that topic of discussion reached the royal compound. Then King Pasenadi addressed Queen Mallikā, “Mallika, your ascetic Gotama said this: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“If that’s what the Buddha said, great king, then that’s how it is.”

“No matter what the ascetic Gotama says, Mallikā agrees with him: ‘If that’s what the Buddha said, great king, then that’s how it is.’ You’re just like a student who agrees with everything their teacher says. Go away, Mallikā, get out of here!”

Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, did the Buddha make this statement: “Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”

“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably. And she asks whether the Buddha made this statement: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“That’s right, brahmin, that’s right! For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my mother? Has anyone seen my mother?’

And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Once upon a time right here in Sāvatthī a certain woman’s father … brother … sister … son … daughter … husband passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my husband? Has anyone seen my husband?’

And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Once upon a time right here in Sāvatthī a certain man’s mother … father … brother … sister … son … daughter … wife passed away. And because of that he went mad and lost his mind. He went from street to street and from square to square saying, ‘Has anyone seen my wife? Has anyone seen my wife?’

And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. But her relatives wanted to divorce her from her husband and give her to another, who she didn’t want. So she told her husband about this. But he cut her in two and disemboweled himself, thinking, ‘We shall be together after death.’ That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, got up from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him, “What do you think, great king? Do you love Princess Vajirī?”

“Indeed I do, Mallikā.”

“What do you think, great king? If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

What do you think, great king? Do you love Lady Vāsabhā? …

Do you love your son, General Viḍūḍabha? …

Do you love me?”

“Indeed I do love you, Mallikā.”

“What do you think, great king? If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

What do you think, great king? Do you love the realms of Kāsi and Kosala?”

“Indeed I do, Mallikā. It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, perfumes, and makeup.”

“What do you think, great king? If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“It’s incredible, Mallikā, it’s amazing, how far the Buddha sees with penetrating wisdom, it seems to me. Come, Mallikā, rinse my hands.”

Then King Pasenadi got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

Read this translation of Majjhima Nikāya 87 Piyajātikasutta: Born From the Beloved by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.57 From… Abhiṇhapaccavekkhitabbaṭhāna sutta: Themes—Death

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

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

Read the entire translation of Aṅguttara Nikāya 5.57 Abhiṇhapaccavekkhitabbaṭhānasutta: Themes by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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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.

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