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Thag 10.1 Kāḷudāyittheragāthā: Kāḷudāyī

[Note: Kāḷudāyī, as a layperson, was sent by the Buddha’s father, Sudhodana, to invite the Buddha to return to Kapilavatthu. The fist nine verses were spoken by Ven. Kāḷudāyī to the Buddha after going forth. Upon returning to Kapilavatthu, Sudhodhana did not recognize Ven. Kāḷudāyī, so he spoke the last verse. The notion of disciples being “children” of the Buddha is found throughout the suttas.]

“The trees are now crimson, venerable sir,
they’ve shed their foliage, and are ready to fruit.
They’re splendid, as if aflame;
great hero, this season is full of flavor.

The blossoming trees are delightful,
wafting their scent all around, in all directions.
They’ve shed their leaves and wish to fruit,
hero, it is time to depart from here.

It is neither too hot nor too cold,
venerable sir, it’s a pleasant season for traveling.
Let the Sākiyans and Koliyans see you,
heading west across the Rohiṇī river.

In hope, the field is plowed;
the seed is sown in hope;
in hope, merchants travel the seas,
carrying rich cargoes.
The hope that I stand for:
may it succeed!

Again and again, they sow the seed;
again and again, the king of the heavens sends rain;
again and again, farmers plow the field;
again and again, grain is produced for the nation.

Again and again, the beggars wander,
again and again, the donors give.
Again and again, when the donors have given,
again and again, they take their place in heaven.

A hero of vast wisdom purifies seven generations
of the family in which they’re born.
Sakya, I believe you’re the king of kings,
since you fathered the one who is truly called a sage.

The father of the great seer is named Suddhodana;
and the Buddha’s mother is named Māyā.
Having borne the Bodhisatta in her belly,
she rejoices in the heaven of the thirty-three.

When she died and passed away from here,
she was blessed with heavenly sensual pleasures;
enjoying the five kinds of sensual stimulation.
Gotamī is surrounded by those hosts of gods.”

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected,
the bearer of the unbearable.
You, Sakya, are my father’s father;
Gotama, you are my grandfather in the Dhamma.”


Read this translation of Theragāthā 10.1 Kāḷudāyittheragāthā: Kāḷudāyī by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 37.32 Ṭhānasutta: Things

“Mendicants, there are five things that are hard to get for females who have not made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are hard to get for females who have not made merit.

There are five things that are easy to get for females who have made merit. What five?

‘May I be born into a suitable family!’ This is the first thing.

‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing.

‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’ This is the fifth thing.

These are the five things that are easy to get for females who have made merit.”


Read this translation of Saṁyutta Nikāya 37.32 Ṭhānasutta: Things by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 6 From… Ākaṅkheyyasutta: One Might Wish

[Note: This sutta goes on to give instructions all the way up to full enlightenment. If you have time it’s good to read the whole thing. Then you get to see the progression from ordinary attainments to the extraordinary.]

…“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts …


Read the entire translation of Majjhima Nikāya 6 Ākaṅkheyyasutta: One Might Wish by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 26 From… Pāsarāsisutta: The Noble Quest—Types of Search

Mendicants, there are these two quests: the noble quest and the ignoble quest.

And what is the ignoble quest? It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.

And what should be described as liable to be reborn? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to be reborn. These attachments are liable to be reborn. Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

And what should be described as liable to grow old? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to grow old. These attachments are liable to grow old. Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

And what should be described as liable to fall sick? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick. These attachments are liable to fall sick. Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.

And what should be described as liable to die? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die. These attachments are liable to die. Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.

And what should be described as liable to sorrow? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow. These attachments are liable to sorrow. Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.

And what should be described as liable to corruption? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to corruption. These attachments are liable to corruption. Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption. This is the ignoble quest.

And what is the noble quest? It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. This is the noble quest.


Read the entire translation of Majjhima Nikāya 26 Pāsarāsisutta: The Noble Quest by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 47.48 Mittasutta: Friends

“Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.

What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.”


Read this translation of Saṁyutta Nikāya 47.48 Mittasutta: Friends by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 10.7 Punabbasusutta: With Punabbasu

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

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Then the native spirit Punabbasu’s Mother soothed her little children, saying:

“Hush, little Uttarā!
Hush, Punabbasu!
For I want to listen to the teaching
of the Teacher, the supreme Buddha.

Since the Blessed One spoke of extinguishment,
the release from all ties,
I have a lasting love
for this teaching.

In this world, your own child is dear;
in this world, your own husband is dear;
but even greater than that is my love
for this teaching’s quest.

For neither son nor husband,
dear as they are, can free you from suffering;
as listening to the true teaching
frees living creatures from suffering.

In this world mired in suffering,
fettered by old age and death,
I want to listen to the teaching
that the Buddha awakened to,
which frees you from old age and death.
So hush, Punabbasu!”

“Mom, I’m not speaking,
and Uttarā is silent, too.
Focus just on the teaching,
for it’s nice to listen to the true teaching.
And it’s because we haven’t understood the teaching
that we live in suffering, Mom.

He is a beacon for those who are lost
among gods and humans.
The Buddha, bearing his final body,
the Clear-eyed One teaches Dhamma.”

“It’s good that my child’s so astute,
this child I bore and suckled!
My child loves the pure teaching
of the supreme Buddha.

Punabbasu, may you be happy!
Today, I rise.
Hear me too, Uttarā:
I have seen the noble truths!”


Read this translation of Saṁyutta Nikāya 10.7 Punabbasusutta: With Punabbasu 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 144 From… Channovādasutta: Advice to Channa

[CW: suicide of arahant]

…Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has taken his life. Where has he been reborn in his next life?”

“Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?”

“Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.”

“The mendicant Channa did indeed have such families. But this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. But the mendicant Channa did no such thing. You should remember this: ‘The mendicant Channa took his life blamelessly.’”

That is what the Buddha said. Satisfied, Venerable Sāriputta approved what the Buddha said.


Read the entire translation of Majjhima Nikāya 144 Channovādasutta: Advice to Channa 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 3.48 Pabbatarājasutta: The King of Mountains

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith.

Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”


Read this translation of Aṅguttara Nikāya 3.48 Pabbatarājasutta: The King of Mountains by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.44 Vāseṭṭhasutta: Vāseṭṭha

On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then the male lay follower Vāseṭṭha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Vāseṭṭha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?”

(1) “Here, bhikkhus, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses.

(2) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses.

(3) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses.

(4) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses.

(5) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses.

(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses.

(7) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses.

(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses.

“It is in this way, Vāseṭṭha, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.

“To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, the countries of the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness.

“For the devas ruled by the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is five hundred such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas ruled by the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Tāvatiṁsa devas, a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is a thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tāvatiṁsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Yāma devas, a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is two thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is four thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is sixteen thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.”

One should not kill living beings or take what is not given;
one should not speak falsehood or drink intoxicants;
one should refrain from sexual activity, from unchastity;
one should not eat at night or at an improper time.

One should not wear garlands or apply scents;
one should sleep on a low bed or a mat on the ground;
this, they say, is the eight-factored uposatha
proclaimed by the Buddha,
who reached the end of suffering.

As far as the sun and moon revolve,
shedding light, so beautiful to gaze upon,
dispellers of darkness, moving through the firmament,
they shine in the sky, brightening up the quarters.

Whatever wealth exists in this sphere—
pearls, gems, and excellent beryl,
horn gold and mountain gold,
and the natural gold called haṭaka

those are not worth a sixteenth part
of an uposatha complete in the eight factors,
just as all the hosts of stars
do not match the moon’s radiance.

Therefore a virtuous woman or man,
having observed the uposatha complete in eight factors
and having made merit productive of happiness,
blameless goes to a heavenly state.

When this was said, the male lay follower Vāseṭṭha said to the Blessed One: “Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time.”

“So it is, Vāseṭṭha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, if they could choose. How much more then for a human being!”


Read this translation of Aṅguttara Nikāya 8.44 Vāseṭṭhasutta: Vāseṭṭha by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Kp 5 Maṅgalasutta: Blessings

Caring for mother and father,
kindness to children and partners,
and unstressful work:
this is the highest blessing.


Read this translation of Khuddakapāṭha 5 Maṅgalasutta: Blessings Maṅgalasutta 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 SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 13 From… Mahādukkhakkhandhasutta: The Greater Discourse on the Mass of Suffering

“…Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; mother quarrels with son, son with mother, father with son, son with father; brother quarrels with brother, brother with sister, sister with brother, friend with friend. And here in their quarrels, brawls, and disputes they attack each other with fists, clods, sticks, or knives, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.


Read the entire translation of Majjhima Nikāya 13 Mahādukkhakkhandhasutta: The Greater Discourse on the Mass of Suffering by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1st)

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

And they told him what had happened.

“Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to engage in these kinds of low talk.

There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.

Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers of other religions.”


Read this translation of Aṅguttara Nikāya 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 7.47 Dutiyaaggisutta: Fires (2nd)

Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.

Then the brahmin Uggatasarīra went up 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, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

For a second time … and third time Uggatasarīra said to the Buddha, “Mister Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

“Then Mister Gotama and I are in total agreement in this matter.”

When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

Then Uggatasarīra said to the Buddha, “Mister Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. May Mister Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion.

And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated.

And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated.

And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of a householder? Your children, partners, bondservants, servants, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of those worthy of a religious donation? The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life. Mister Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”


Read this translation of Aṅguttara Nikāya 7.47 Dutiyaaggisutta: Fires (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.49 Paṭhamaidhalokikasutta: The Present World (1)

On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. Then Visākhā Migāramātā approached the Blessed One…. The Blessed One then said to her:

“Visākhā, possessing four qualities, a woman is heading for victory in the present world and her life in this world succeeds. What four? Here, a woman is capable at her work; she manages the domestic help; she behaves agreeably to her husband; and she safeguards his earnings.

(1) “And how, Visākhā, is a woman capable at her work? Here, a woman is skillful and diligent in attending to her husband’s domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly. It is in this way that a woman is capable at her work.

(2) “And how does a woman manage the domestic help? Here, a woman finds out what her husband’s domestic helpers—whether slaves, messengers, or workers—have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food. It is in this way that a woman manages the domestic help.

(3) “And how does a woman behave agreeably to her husband? Here, a woman would not commit any misdeed that her husband would consider disagreeable, even at the cost of her life. It is in this way that a woman behaves agreeably to her husband.

(4) “And how does a woman safeguard his earnings? Here, a woman guards and protects whatever income her husband brings home—whether money or grain, silver or gold—and she is not a spendthrift, thief, wastrel, or squanderer of his earnings. It is in this way that a woman safeguards his earnings.

“Possessing these four qualities, a woman is heading for victory in the present world and her life in this world succeeds.

“Possessing four other qualities, Visākhā, a woman is heading for victory in the other world and her life in the other world succeeds. What four? Here, a woman is accomplished in faith, accomplished in virtuous behavior, accomplished in generosity, and accomplished in wisdom.

(5) “And how, Visākhā, is a woman accomplished in faith? Here, a woman is endowed with faith. She places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ It is in this way that a woman is accomplished in faith.

(6) “And how is a woman accomplished in virtuous behavior? Here, a woman abstains from the destruction of life … from liquor, wine, and intoxicants, the basis for heedlessness. It is in this way that a woman is accomplished in virtuous behavior.

(7) “And how is a woman accomplished in generosity? Here, a woman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. It is in this way that a woman is accomplished in generosity.

(8) “And how is a woman accomplished in wisdom? Here, a woman is wise; she possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. It is in this way that a woman is accomplished in wisdom.

“Possessing these four qualities, Visākhā, a woman is heading for victory in the other world and her life in the other world succeeds.”

Capable in attending to her work,
managing the domestic help,
she treats her husband in agreeable ways
and safeguards the wealth he earns.

Rich in faith, possessed of virtue,
charitable and devoid of miserliness,
she constantly purifies the path
that leads to safety in the future life.

They call any woman
who has these eight qualities,
virtuous, firm in Dhamma,
a speaker of truth.

Accomplished in sixteen aspects,
complete in eight factors,
such a virtuous female lay follower
is reborn in an agreeable deva world.


Read this translation of Aṅguttara Nikāya 8.49 Paṭhamaidhalokikasutta: The Present World (1) by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 3.20 Aputtaka Sutta: Heirless (2)

Near Sāvatthī. Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there the Blessed One said to him, “Well now, great king, where are you coming from in the middle of the day?”

“Just now, lord, a money-lending householder died in Sāvatthī. I have come from conveying his heirless fortune to the royal palace: ten million in silver, to say nothing of the gold. But even though he was a money-lending householder, his enjoyment of food was like this: He ate broken rice & pickle brine. His enjoyment of clothing was like this: He wore three lengths of hempen cloth. His enjoyment of a vehicle was like this: He rode in a dilapidated little cart with an awning of leaves.”

“That’s the way it is, great king. That’s the way it is. Once in the past that money-lending householder provided alms for the Private Buddha named Tagarasikhi. Saying (to his servant), ‘Give alms to the contemplative,’ he got up from his seat and left. After giving, though, he felt regret: ‘It would have been better if my slaves or servants had eaten those alms.’ And he also murdered his brother’s only heir for the sake of his fortune. Now, the result of his action in having provided alms for the Private Buddha named Tagarasikhi was that he appeared seven times in a good destination, a heavenly world. And through the remaining result of that action he acted as moneylender seven times in this very same Sāvatthī. But the result of his action in feeling regret after giving (those) alms—‘It would have been better if my slaves or servants had eaten those alms’—was that his mind didn’t lend itself to the lavish enjoyment of food, didn’t lend itself to the lavish enjoyment of clothing, didn’t lend itself to the lavish enjoyment of a vehicle, didn’t lend itself to the lavish enjoyment of the five strings of sensuality. The result of his action in having murdered his brother’s only heir for the sake of his fortune was that he boiled in hell for many years, many hundreds of years, many thousands of years, many hundred-thousands of years. And through the remaining result of that action he has left this seventh heirless fortune to the royal treasury.

“Now, because of the wasting away of that money-lending householder’s old merit and his non-accumulation of new merit, he is today boiling in the Great Roruva hell.”

“So he has reappeared in the Great Roruva hell, lord?”

“Yes, great king. He has reappeared in the Great Roruva hell.”

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

“Grain, wealth, silver, gold,
or whatever other belongings you have;
slaves, servants, errand-runners,
& any dependents:
   You must go without taking
      any of them;
   you must leave
      all of them
         behind.

   What you do
with body, speech, or mind:
   that   is yours;
         taking
   that   you go;
   that’s
   your follower,
      like a shadow
      that never leaves.

Thus you should do what is fine
as a stash for the next life.
   Acts of merit
are the support for beings
in their after-death world.”


Read this translation of Saṁyutta Nikāya 3.20 Aputtaka Sutta. Heirless (2)by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.39 Puttasutta: A Child

“Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family traditions will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,
astute people wish for a child.
Since we looked after them, they’ll look after us.
They’ll do their duty for us.

The family traditions will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

Seeing these five reasons
astute people wish for a child.
And so true persons,
grateful and thankful,

look after their parents,
remembering past deeds.
They do for their parents,
as their parents did for them in the past.

Following their advice,looking after those who raised them,
the family traditions are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”


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SN 15.14–19 Mātu Sutta: Mother

Near Sāvatthī. There the Blessed One said: “From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find.… A being who has not been your father.… your brother.… your sister.… your son.… your daughter at one time in the past is not easy to find.

“Why is that? From an inconceivable beginning comes the wandering-on. A beginning point is not discernible, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries—enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”


Read this translation of Saṁyutta Nikāya 15.14–19 Mātu Sutta. Mother by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Pv 1.1 Khettūpama Sutta: Like a Field

Arahants are like fertile fields. Givers are like the farmers, and what they offer is the seed. The combination of these three will produce a fruit of merit.

The seed, the planting of the seed, and the field are helpful to the givers and their departed relatives. The departed relatives experience happiness from the merit and the givers will receive more merit.

By doing wholesome deeds and sharing the merits that they receive with departed relatives, they are reborn in heaven to enjoy the results of their good deeds.


Read this translation of Petavatthu 1.1 Khettūpama Sutta: Like a Field by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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

Sn 1.3 A Rhinoceros

Renouncing violence
for all living beings,
harming not even one of them,
you would not wish for offspring,
   so how a companion?
Wander alone
like a rhinoceros.

For a person by nature entangled
there are affections;
on the heels of affection, this pain.
Seeing the drawback born of affection,
wander alone
like a rhinoceros.

One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the goal.
Seeing this danger in intimacy,
wander alone
like a rhinoceros.

Like spreading bamboo,
   entwined,
is concern for offspring & spouses.
Like a bamboo sprout,
   unentangling,
wander alone
like a rhinoceros.

As a deer in the wilds,
   unfettered,
goes for forage wherever it wants:
The observant person, valuing freedom,
wanders alone
like a rhinoceros.

In the midst of companions
—when staying at home,
   when going out wandering—
you are prey to requests.
Valuing the freedom
that no one else covets,
wander alone
like a rhinoceros.

There is sporting & love
in the midst of companions,
& abundant love for offspring.
   Feeling disgust
at the prospect of parting
from those who’d be dear,
wander alone
like a rhinoceros.

Without resistance in all four directions,
content with whatever you get,
enduring troubles without panic,
wander alone
like a rhinoceros.

They are hard to please,
some of those gone forth,
as well as those living the household life.
Being unconcerned
with the offspring of others,
wander alone
like a rhinoceros.

Cutting off the householder’s marks,
   like a kovilara tree
   that has shed its leaves,
the enlightened one, cutting all household ties,
wanders alone
like a rhinoceros.

If you gain an astute companion,
a fellow traveler, right-living, enlightened,
overcoming all troubles,
      go with him, gratified,
      mindful.
If you don’t gain an astute companion,
a fellow traveler, right-living & wise,
      wander alone
like a king renouncing his kingdom,
like the elephant in the Mataṅga wilds,
      [his herd].

We praise companionship
—yes!
Those on a par, or better,
should be chosen as friends.
If they’re not to be found,
   living faultlessly,
wander alone
like a rhinoceros.

Seeing radiant bracelets of gold,
well-made by a smith,
   clinking, clashing,
   two on an arm,
wander alone
like a rhinoceros,

[Thinking:]
“In the same way,
if I were to live with another,
there would be conversation or attachment.”
Seeing this future danger,
wander alone
like a rhinoceros.

Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms—
seeing this drawback in sensual strings—
wander alone
like a rhinoceros.

“Calamity, tumor, misfortune,
disease, an arrow, a danger for me.”
Seeing this danger in sensual strings,
wander alone
like a rhinoceros.

Cold & heat, hunger & thirst,
wind & sun, horseflies & snakes:
Enduring all these, without exception,
wander alone
like a rhinoceros.

As a great white elephant,
with massive shoulders,
renouncing his herd,
lives in the wilds wherever he wants,
wander alone
like a rhinoceros.

“There’s no way
that one delighting in company
can touch even momentary release.”
Heeding the words
of the Kinsman of the Sun,
wander alone
like a rhinoceros.

Transcending the contortion of views,
   the sure way attained,
   the path gained,
[realizing:]
“Unled by others,
I have knowledge arisen,”
wander alone
like a rhinoceros.

With no greed, no deceit,
no thirst, no hypocrisy—
   delusion & blemishes
      blown away—
with no inclinations for all the world,
         every world,
wander alone
like a rhinoceros.

Avoid the evil companion
   disregarding the goal,
   intent on the discordant way.
Don’t associate yourself
with someone heedless & hankering.
Wander alone
like a rhinoceros.

Consort with one who is learned,
   who maintains the Dhamma,
   a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone
like a rhinoceros.

Free from longing, finding no pleasure
in the world’s sport, ardor, or sensual bliss,
abstaining from adornment,
speaking the truth,
wander alone
like a rhinoceros.

Abandoning offspring, spouse,
father, mother,
riches, grain, relatives,
& sensual pleasures
   altogether,
wander alone
like a rhinoceros.

   “This is a bondage.
There’s little happiness here,
next to no enjoyment,
all the more suffering & pain.
   This is a boil”:
Knowing this, circumspect,
wander alone
like a rhinoceros.

Shattering fetters,
like a fish in the water tearing a net,
like a fire not coming back to what’s burnt,
wander alone
like a rhinoceros.

Eyes downcast, not footloose,
senses guarded, with protected mind,
not soggy, not burning,
wander alone
like a rhinoceros.

Taking off the householder’s marks,
   like a coral tree
   that has shed its leaves,
going forth in the ochre robe,
wander alone
like a rhinoceros.

Showing no greed for flavors, not wanton,
going from house to house for alms
with mind unenmeshed in this family or that,
wander alone
like a rhinoceros.

Abandoning barriers to awareness,
expelling all defilements—all—
non-dependent, cutting aversion,
         affection,
wander alone
like a rhinoceros.

Turning your back on pleasure & pain,
as earlier with sorrow & joy,
attaining pure
         equanimity,
         tranquility,
wander alone
like a rhinoceros.

With persistence aroused
for the highest goal’s attainment,
with mind unsmeared, not lazy in action,
firm in effort, with steadfastness & strength arisen,
wander alone
like a rhinoceros.

Not neglecting seclusion, jhāna,
constantly living the Dhamma
   in line with the Dhamma,
comprehending the danger
in states of becoming,
wander alone
like a rhinoceros.

Intent on the ending of craving & heedful,
neither drooling nor dumb,
but learned, mindful,
—having reckoned the Dhamma—
   certain & striving,
wander alone
like a rhinoceros.

Unstartled,     like a lion at sounds.
Unsnared,     like the wind in a net.
Unsmeared,     like a lotus in water:
Wander alone
like a rhinoceros.

Like a lion—forceful, strong in fang,
living as a conqueror, the king of beasts—
resort to a solitary dwelling.
Wander alone
like a rhinoceros.

At the right time consorting
with the release through goodwill,
         compassion,
         empathetic joy,
         equanimity,
unobstructed by all the world,
any world,
wander alone
like a rhinoceros.

Having let go of     passion,
         aversion,
         delusion;
having shattered     the fetters;
unfazed     at the ending of life,
wander alone
like a rhinoceros.

People follow & associate
   for a motive.
Friends without a motive these days
   are rare.
They’re shrewd for their own ends, & impure.
   Wander alone
like a rhinoceros.


Read this translation of Sn 1.3 A Rhinoceros by Bhikkhu Ṭhanissaro on DhammaTalks.org.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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AN 8.38 Sappurisasutta: The Good Person

“Bhikkhus, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of (1) his mother and father, (2) his wife and children, (3) his slaves, workers, and servants, (4) his friends and companions, (5) his departed ancestors, (6) the king, (7) the deities, and (8) ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father … … ascetics and brahmins.”

The wise person, dwelling at home,
truly lives for the good of many.
Day and night diligent toward
his mother, father, and ancestors,
he venerates them in accordance with the Dhamma,
recollecting what they did for him in the past.

Firm in faith, the pious man,
having known their good qualities,
venerates the homeless renouncers,
the mendicants who lead the spiritual life.

Beneficial to the king and the devas,
beneficial to his relatives and friends,
indeed, beneficial to all,
well established in the good Dhamma,
he has removed the stain of miserliness
and fares on to an auspicious world.


Read this translation of Aṅguttara Nikāya 8.38 Sappurisasutta: The Good Person by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.228 Ussūrabhattasutta: Eating Late

“Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”


Read this translation of Aṅguttara Nikāya 5.228 Ussūrabhattasutta: Eating Late by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.91 Kāmabhogīsutta: Pleasure Seekers

[Another weekend long read. But this sutta gives some interesting information on wealth and giving that we don’t find spelled out like this elsewhere. Because there a number of factors, read carefully to see the differences.]


At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“These ten pleasure seekers are found in the world. What ten?

  1. First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
  2. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.
  3. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.
  4. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit.
  5. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don’t share it and make merit.
  6. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.
  7. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
  8. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit.
  9. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
  10. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.

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 pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”


Read this translation of Aṅguttara Nikāya 10.91 Kāmabhogīsutta: Pleasure Seekers Kāmabhogīsutta by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.61 Pattakammasutta: Worthy Deeds

NOTE: This sutta is longer than usual, but it gives lots of wonderful advice for lay life. Especially on wealth and how to use it.

Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him:

“Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world. What four?

(1) “One thinks: ‘May wealth come to me righteously!’ This is the first thing in the world that is wished for … and rarely gained in the world.

(2) “Having gained wealth righteously, one thinks: ‘May fame come to me and to my relatives and preceptors!’ This is the second thing … rarely gained in the world.

(3) “Having gained wealth righteously and having gained fame for oneself and for one’s relatives and preceptors, one thinks: ‘May I live long and enjoy a long life span!’ This is the third thing … rarely gained in the world.

(4) “Having gained wealth righteously, having gained fame for oneself and for one’s relatives and preceptors, living long and enjoying a long life span, one thinks: ‘With the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!’ This is the fourth thing … rarely gained in the world.

“These are the four things that are wished for, desired, agreeable, and rarely gained in the world.

“There are, householder, four other things that lead to obtaining those four things. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom.

(1) “And what, householder, is accomplishment in faith? Here, a noble disciple is endowed with faith; he places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called accomplishment in faith.

(2) “And what is accomplishment in virtuous behavior? Here, a noble disciple abstains from the destruction of life … abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior.

(3) “And what is accomplishment in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.

(4) “And what is accomplishment in wisdom? If one dwells with a heart overcome by longing and unrighteous greed, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled. If one dwells with a heart overcome by ill will … by dullness and drowsiness … by restlessness and remorse … by doubt, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled.

“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Ill will is a defilement of the mind,’ he abandons it.

When he has understood thus: ‘Dullness and drowsiness are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Restlessness and remorse are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Doubt is a defilement of the mind,’ he abandons it.

“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind’ and has abandoned them; when he has understood thus: ‘Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt is a defilement of the mind,’ and has abandoned it, he is then called a noble disciple of great wisdom, of wide wisdom, one who sees the range, one accomplished in wisdom. This is called accomplishment in wisdom.

“These are the four other things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world.

“With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple undertakes four worthy deeds. What four?

(1) “Here, householder, with wealth acquired by energetic striving … righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause.

(2) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes provisions against the losses that might arise from fire, floods, kings, thieves, or displeasing heirs; he makes himself secure against them. This is the second case of wealth that has gone to good use … for a worthy cause.

(3) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the third case of wealth that has gone to good use … for a worthy cause.

(4) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple establishes an uplifting offering of alms—an offering that is heavenly, resulting in happiness, conducive to heaven—to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna. This is the fourth case of wealth that has gone to good use, that has been properly employed and used for a worthy cause.

“These, householder, are the four worthy deeds that the noble disciple undertakes with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When anyone exhausts wealth on anything apart from these four worthy deeds, that wealth is said to have gone to waste, to have been squandered, to have been used frivolously. But when anyone exhausts wealth on these four worthy deeds, that wealth is said to have gone to good use, to have been properly used, to have been utilized for a worthy cause.

“I’ve enjoyed wealth,
supported my dependents,
and overcome adversities.
I have given an uplifting offering
and performed the five oblations.
I have served the virtuous monks,
the self-controlled celibate ones.

“I have achieved whatever purpose
a wise person, dwelling at home,
might have in desiring wealth;
what I have done brings me no regret.”

Recollecting this, a mortal
remains firm in the noble Dhamma.
They praise him here in this life,
and after death he rejoices in heaven.


Read this translation of Aṅguttara Nikāya 4.61 Pattakammasutta: Worthy Deeds 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.