ghosts – Daily Sutta Reading

AN 4.233 Vitthārasutta: Deeds in Detail

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

Read this translation of Aṅguttara Nikāya 4.233 Vitthārasutta: Deeds in Detail by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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Pv 2.2 Sāriputtatherassa Mātu Sutta: Sāriputta Bhante’s Mother

Sāriputta Bhante sees a female ghost and asks,

Sāriputta Bhante:

You are naked and very ugly. Your veins are popping out. You thin person, with your ribs sticking out, who are you?

Ghost:

I was your mother in a previous life. Now I am living in the ghost world suffering from hunger and thirst. My food is saliva, mucus, phlegm, the fat of burning bodies, the blood of women giving birth, blood of wounds, pus, and the blood from shaving wounds. I can only feed on the pus and blood of humans and animals. I do not have a house of my own, therefore I stay in the cemetery. Oh my son, please offer alms to monks and dedicate that merit to me. Then I will be free from eating pus and blood.

Having heard what his mother said, the compassionate Sāriputta Bhante called Moggallāna Bhante, Nārada Bhante, and Kappina Bhante. Sāriputta Bhante built four huts and offered those huts along with food and drink to the whole community of monks and dedicated the merit to his mother.

The result of this donation immediately took effect in the form of food, drink, and clothing for the ghost. She became pure, wearing the cleanest and finest clothes with jewelry. Then she approached Sāriputta Bhante.

Sāriputta Bhante:

Who are you, with heavenly beauty, shining in all directions like a star? Why are you so beautiful? What merit have you collected when you were a human?

Ghost:

I was your mother in a previous life. I was reborn in the ghost world suffering from hunger and thirst. My food was saliva, mucus, phlegm, the fat of burning bodies, the blood of women giving birth, the blood of wounds, pus, and the blood from shaving wounds. I could only feed on the pus and blood of humans and animals. I did not have a house of my own, therefore I stayed in the cemetery.

I am very happy now, rejoicing in Sāriputta Bhante’s gift. I do not fear anything. I have come here to worship the compassionate Sāriputta Bhante.

Read this translation of Petavatthu 2.2 Sāriputtatherassa Mātu Sutta: Sāriputta Bhante’s Mother by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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

Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, සිංහල, or Tiếng Việt. Learn how to find your language.

Kp 7 Tirokuṭṭasutta: Outside the Walls

Outside the walls they stand and wait,
at the junctions and the crossroads.
Returning to their former homes
they wait beside the door posts.

But when lavish food and drink
of many kinds is set out,
no-one remembers them at all,
because of those beings’s deeds.

That’s why those who have compassion
give to their relatives
food and drink at the right time,
that’s clean, delicious, and suitable.

“May this be for our relatives!
May our relatives be happy!”
Those ghosts who have gathered there,
the departed relatives who have come

for the lavish food and drink
gratefully express appreciation:
“May our relatives live long!
For those to whom we owe this gain,

who have given honor to us,
it will not be fruitless for the donor.”
There is no farming there,
no cow pasture can be found;

likewise there’s no trading,
and no commerce in gold.
The departed, the dead in that place
live on what is given here.

Just as water that rains on high
flows down to the plains,
so too what is given here
aids the departed ghosts.

Just as the rivers full
swell the ocean seas
so too what is given here
aids the departed ghosts.

Thinking: “They gave to me, they did for me,
they were my family, friend, companion”,
give offerings to departed kin,
remembering past deeds.

For neither tears nor grief
or other lamentations
are of any use to the departed,
so long as their relatives stay like this.

This offering that has been given,
well placed in the Saṅgha,
is for their lasting welfare,
and aids them right away.

The relative’s duty has now been shown:
how high honor to departed is performed,
how the mendicants can be kept healthy,
and how no little merit is produced by you.

Read this translation of Khuddakapāṭha 7 Tirokuṭṭasutta: Outside the Walls by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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Pv 3.7 Migaluddaka Sutta: The Deer-Hunter

[In several of the Petavatthu stories we find situations like this where the ghosts do not feel exclusively painful feelings.]

Man:

You are young and surrounded by male and female deities. You look very happy with all the pleasures that you have. But in the daytime, you experience very painful feelings. What did you do in your previous life?

Ghost:

I was a cruel deer hunter living in the city of Rajagaha. I was always looking for something to kill. I did not have any pity on innocent beings.

I had a friend who was very compassionate, a disciple of the Supreme Buddha. He always said, “Do not do evil deeds my friend; do not be reborn in a bad world. If you wish to go to a happy world after death, then stop killing living beings.”

I did not listen to his advice because I took pleasure in killing and was very foolish.

My friend again advised me saying “If you must kill in the daytime, then please at least stop killing at night.”

So I killed living beings in the daytime and stopped during the night.

That is why I enjoy heavenly pleasures at night, but in the day, dogs come and tear off my flesh.

Even though I only restrained from killing at night, I still gained good results from it. Now I imagine the disciples of the Supreme Buddha who practice the Dhamma diligently throughout their lives surely will attain the supreme bliss of Nibbana.

Read this translation of Petavatthu 3.7 Migaluddaka Sutta: The Deer-Hunter by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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

MN 12 From… Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar—The Path to the Ghost World

[Note: This is a short excerpt where the Buddha is explaining his psychic abilities.]

“By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.’ And then later on…I see that…he has reappeared in the realm of ghosts and is experiencing much painful feeling.

“Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shadow; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling.

“So too, by encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.’ And then later on…I see that…he has reappeared in the realm of ghosts and is experiencing much painful feeling. …”

Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Greater Discourse on the Lion’s Roar by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.177 Jāṇussoṇisutta: With Jānussoṇi

Then the brahmin Jānussoṇi 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, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and family. May they partake of this gift.’ But does this gift really aid departed relatives and family? Do they actually partake of it?”

“It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

“Then, Master Gotama, what are the right and wrong conditions?”

“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?”

“Other departed relatives reborn there will partake of that gift.”

“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

“Does Master Gotama propose this even when the conditions are wrong?”

“I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

“It’s incredible, Master Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”

“That’s so true, brahmin. It’s never fruitless for the donor.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Read this translation of Aṅguttara Nikāya 10.177 Jāṇussoṇisutta: With Jānussoṇi by Bhikkhu Sujato on SuttaCentral.net.

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SN 56.102–113 Paṁsu Suttas: Dust

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in hell.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

… “In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among devas. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among human beings. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

Read this translation of Saṁyutta Nikāya 56.102–113 Paṁsu Suttas. Dust by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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SN 19.1 Aṭṭhisutta: A Skeleton

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him, “Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”

“Yes, reverend,” Lakkhaṇa replied.

As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Lakkhaṇa said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?”

“Reverend Lakkhaṇa, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:

“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

Then the Buddha said to the mendicants:

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”

Read this translation of Saṁyutta Nikāya 19.1 Aṭṭhisutta: A Skeleton by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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Pv 1.9 Mahāpesakāra Sutta: Master Weaver

Monk:

She eats excrement, urine, blood, and pus. Why does she do this? What has she done for her to have to always feed on blood and pus? New clothes which are very clean, soft, and beautiful turn to hard metal plates when they are given to her. What bad karma has this woman done?

Man:

She was my wife. She was very greedy, mean, and never gave to anyone. When I offered gifts to monks, she would insult me. She cursed me saying, “As you offer food, let this food return to you in the form of excrement, urine, blood, and pus! As you offer clothes, let these clothes return to you in the form of metal plates!” Since she had this evil mind, she now suffers in the ghost world eating filth for a long time.

Read this translation of Petavatthu 1.9 Mahāpesakāra Sutta: Master Weaver by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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

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AN 8.29 Akkhaṇasutta: Inopportune Moments

“Bhikkhus, the uninstructed worldling says: ‘The world has gained the opportunity! The world has gained the opportunity!’ but he does not know what is an opportunity and what is not an opportunity. There are, bhikkhus, these eight inopportune moments that are not right occasions for living the spiritual life. What eight?

(1) “Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in hell. This is the first inopportune moment that is not the right occasion for living the spiritual life.

(2) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the animal realm. This is the second inopportune moment that is not the right occasion for living the spiritual life.

(3) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the sphere of afflicted spirits. This is the third inopportune moment that is not the right occasion for living the spiritual life.

(4) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in a certain order of long-lived devas. This is the fourth inopportune moment that is not the right occasion for living the spiritual life.

(5) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the outlying provinces among the uncouth foreigners, a place to which bhikkhus, bhikkhunīs, male lay followers, and female lay followers do not travel. This is the fifth inopportune moment that is not the right occasion for living the spiritual life.

(6) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he holds wrong view and has a distorted perspective: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ This is the sixth inopportune moment that is not the right occasion for living the spiritual life.

(7) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he is unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated. This is the seventh inopportune moment that is not the right occasion for living the spiritual life.

(8) “Again, a Tathāgata has not arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is not taught as proclaimed by a Fortunate One. But a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This is the eighth inopportune moment that is not the right occasion for living the spiritual life.

“These are the eight inopportune moments that are not the right occasions for living the spiritual life.

“There is, bhikkhus, one unique opportune moment that is the right occasion for living the spiritual life. What is it? Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. And a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This, bhikkhus, is the one unique opportune moment that is the right occasion for living the spiritual life.”

Having obtained the human state
when the good Dhamma has been well proclaimed,
those who do not seize the moment
have let the right moment slip by.

For many inopportune times are spoken of,
occasions obstructive to the path;
for it is only sometimes, on occasion,
that Tathāgatas arise in the world.

If one has directly encountered them,
fortune rarely gained in the world,
if one has obtained the human state,
and the good Dhamma is being taught,
for a person desiring his own good,
this is incentive enough to strive.

How can one understand the good Dhamma,
so that the moment won’t slip by?
For those who miss the moment grieve
when they are reborn in hell.

One here who has failed to obtain
the fixed course of the good Dhamma,
will come to regret it for a long time
like a merchant who has missed a profit.

A person hindered by ignorance
who has failed in the good Dhamma
will long experience wandering on
in the round of birth and death.

But those who gain the human state
when the good Dhamma is well proclaimed,
have accomplished the Teacher’s word,
or will do so, or are doing so now.

Those who have practiced the path,
proclaimed by the Tathāgata,
have penetrated the right moment in the world
the unsurpassed spiritual life.

You should dwell without leakages,
guarded, ever-mindful in the restraints
taught by the One with Vision,
the Kinsman of the Sun.

Having cut off all underlying tendencies
that follow one drifting in Māra’s domain,
those who attain the destruction of the taints,
though in the world, have gone beyond.

Read this translation of Aṅguttara Nikāya 8.29 Akkhaṇasutta: Inopportune Moments by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on Voice.SuttaCentral.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.39 Nidānasutta: Sources

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”

Read this translation of Aṅguttara Nikāya 6.39 Nidānasutta: Sources by Bhikkhu Sujato on SuttaCentral.net.

Pv 4.10 Gaṇa Sutta: Large Group of Ghosts

Moggallana Bhante:

You are naked, very thin, and ugly. Your rib bones are pressing against your skin. Who are you?

Ghost:

Bhante, we are ghosts. When we were in the human world, we did evil deeds. After death we were reborn in this ghost world and now suffer very much.

Moggallana Bhante:

What evil did you do by body, speech and mind to have come to this ghost world?

Ghosts:

There were many virtuous people and opportunities for collecting merits but we did not give anything. Now we have been roaming for half a month suffering from thirst.

When we feel very thirsty, we go to the river to drink. When we get close to it, the water appears as if it has dried up and all that is left is dry sand. When we are scorched by the sun, we go to the shade of a tree. Once we get there the shade disappears and the sun beats down.

A wind like fire blows and burns us. But we deserve this because we have done lots of evil deeds in our previous life. We are overcome by hunger. We travel many miles searching for food but we cannot find any. We faint and fall on the ground on our backs. Other times we fall face down. We hit our own heads and chests with frustration. Alas, this is our lack of merit. But we deserve this and other more terrible results than this. When we were rich, we did not give anything to others. We did not collect any merit.

Once we escape from this ghost world and are reborn in the human world we hope that we will be generous and virtuous. We must do many wholesome deeds.

Read this translation of Petavatthu 4.10 Gaṇa Sutta: Large Group of Ghosts by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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

Pv 1.3 Pūtimukha Sutta: Stinky Mouth

Nārada Bhante:

Your body is as beautiful as an angel and you are floating in the sky. But your mouth is being eaten by worms and is very smelly. What have you done in your previous life?

Ghost:

I was an evil monk and insulted others using bad words. I pretended to be a good monk. I did not control what I said to others. However, I did not do any evil actions with my body. Because of this, my body is beautiful but my mouth is full of worms.

You have seen this with your own eyes, Nārada Bhante. The wise and compassionate Buddhas have taught about wholesome things. I say the same to you. Never tell lies or break friendships with divisive speech. Then you will be reborn in heaven and enjoy every happiness you desire.

Read this translation of Petavatthu 1.3 Pūtimukha Sutta: Stinky Mouth by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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

Pv 3.9 Kūṭavinicchayika Sutta: The Back Biter

Narada Bhante:

You are wearing many garlands, a crown, and many other types of jewelry on your hands and legs. Your body is covered with sandalwood cream. Your facial expression is very pleasant and your body shines very brightly just like the sun.

You are surrounded by ten thousand divine maidens who serve you whatever you want.

They wear bracelets and have golden wreaths on their heads. You look very mighty and your appearance is very majestic. When people look at you they are stunned by your appearance and their body hairs stand on end.

But you eat the flesh off your own back. What evil deed have you committed by body speech or mind to make you eat your own flesh?

Ghost:

When I was living in the human world I lied, broke friendships using divisive words, cheated others, and did lots of cunning deeds. In the middle of large gatherings of people, when I was asked to tell the truth, I lied.

I insulted others behind their backs. As a result of speaking behind others backs, today I have to eat the flesh off my own back.

You have seen how I am suffering, Narada Bhante. Now I see the truth of the words of the wise and compassionate Buddhas. I can tell you now, do not break friendships, do not tell lies, and may you not have to eat the flesh off your own back like I do!

Read this translation of Petavatthu 3.9 Kūṭavinicchayika Sutta: The Back Biter by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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

Pv 1.9 Mahāpesakāra Sutta: Master Weaver

A monk sees a ghost and discusses his experience with others.

Monk:

Man:

Read this translation of Petavatthu 1.9 Mahāpesakāra Sutta: Master Weaver by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

You can find the entire translation of the Petavatthu: Stories of Ghosts available on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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