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Vv 3.1 Uḷāra Sutta: Splendid Mansion

Moggallana Bhante:

Devata, you are very mighty and your beauty illuminates all the directions. Many gods and goddesses decorated with divine jewelry dance and sing to entertain you. You are superior to all of them in status and happiness. Your mansion is very beautiful. It is made of gold. You spend your time here very happily.

What kind of merit did you do to receive this result?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have such beauty as well as all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Before I was born here, I lived in the human world. I was a daughter-in-law in a very greedy family that did not have any faith in the Triple Gem. But I had unshakable confidence in the Triple Gem and I followed the Five Precepts. I delighted in giving and sharing. One day, Bhante, you came on your almsround and I offered you an oil cake.

When my mother-in-law came home, I told her, “Mother, today a monk came here. I was happy and offered an oil cake with my own hands.” My mother-in-law scolded me saying, “You are a disobedient and evil girl. You did not get permission from me to give an oil cake to a monk.”

She got very angry and hit me with a grinding stone, breaking my shoulder. My injury was very serious and I did not live long after that. After death, I escaped from suffering in the human world and was born among devas in Tavatimsa Heaven.

Because of this meritorious deed, I have been born as a very beautiful goddess and enjoy all the wonderful things that delight my heart.

Great Bhante, that was the meritorious action I did to have such a beautiful body that shines in all directions.


Read this translation of Vimānavatthu 3.1 Uḷāra Sutta: Splendid Mansion by Ven.Kiribathgoda Gnananda Thero on SuttaFriends.org. Or explore the Pali on DigitalPaliReader.online.

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

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

SN 14.15 Caṅkamasutta: Walking Together

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Sāriputta was walking together with several mendicants not far from the Buddha. Venerable Mahāmoggallāna was doing likewise, as were Venerable Mahākassapa, Venerable Anuruddha, Venerable Puṇṇa son of Mantāṇī, Venerable Upāli, Venerable Ānanda, and Devadatta.

Then the Buddha said to the mendicants, “Mendicants, do you see Sāriputta walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have great wisdom. Do you see Moggallāna walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have great psychic power. Do you see Kassapa walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants advocate austerities. Do you see Anuruddha walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have clairvoyance. Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are Dhamma speakers. Do you see Upāli walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are experts in monastic law. Do you see Ānanda walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants are very learned. Do you see Devadatta walking together with several mendicants?”

“Yes, sir.”

“All of those mendicants have corrupt wishes.

Sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

In the past, in the future, and also in the present, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.”


Read this translation of Saṁyutta Nikāya 14.15 Caṅkamasutta: Walking Together by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 21.3 Ghaṭasutta: The Barrel

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta and the Venerable Mahamoggallana were dwelling at Rajagaha in a single dwelling in the Bamboo Grove, the Squirrel Sanctuary. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahamoggallana. He exchanged greetings with the Venerable Mahamoggallana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

“Friend Moggallana, your faculties are serene, your facial complexion is pure and bright. Has the Venerable Mahamoggallana spent the day in a peaceful dwelling?”

“I spent the day in a gross dwelling, friend, but I did have some Dhamma talk.”

“With whom did the Venerable Mahamoggallana have some Dhamma talk?”

“I had some Dhamma talk with the Blessed One, friend.”

“But the Blessed One is far away, friend. He is now dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Did the Venerable Mahamoggallana approach the Blessed One by means of spiritual power, or did the Blessed One approach the Venerable Mahamoggallana by means of spiritual power?”

“I didn’t approach the Blessed One by means of spiritual power, friend, nor did the Blessed One approach me by means of spiritual power. Rather, the Blessed One cleared his divine eye and divine ear element to communicate with me, and I cleared my divine eye and divine ear element to communicate with the Blessed One.”

“What kind of Dhamma talk did the Venerable Mahamoggallana have with the Blessed One?”

“Here, friend, I said to the Blessed One: ‘Venerable sir, it is said, “one with energy aroused, one with energy aroused.” In what way, venerable sir, does one have energy aroused?’ The Blessed One then said to me: ‘Here, Moggallana, a bhikkhu with energy aroused dwells thus: “Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion.” It is in such a way, Moggallana, that one has aroused energy.’ Such, friend, is the Dhamma talk that I had with the Blessed One.”

“Friend, compared to the Venerable Mahamoggallana we are like a few grains of gravel compared to the Himalayas, the king of mountains. For the Venerable Mahamoggallana is of such great spiritual power and might that if so he wished he could live on for an aeon.”

“Friend, compared to the Venerable Sāriputta we are like a few grains of salt compared to a barrel of salt. For the Venerable Sāriputta has been extolled, lauded, and praised in many ways by the Blessed One:

“‘As Sāriputta is supreme
In wisdom, virtue, and peace,
So a bhikkhu who has gone beyond
At best can only equal him.’”

In this manner both these great nagas rejoiced in what was well stated and well declared by the other.


Read this translation of Saṁyutta Nikāya 21.3 Ghaṭasutta: The Barrel 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.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 47.13 Cundasutta: With Cunda

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.

Then Venerable Sāriputta became fully extinguished because of that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:

“Sir, Venerable Sāriputta has become fully extinguished. This is his bowl and robe.”

“Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”

“Yes, sir,” replied Cunda.

Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this novice Cunda says that Venerable Sāriputta has become fully extinguished. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”

“Well, Ānanda, when Sāriputta became fully extinguished, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”

“No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”

“Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

Suppose there was a large tree standing with heartwood, and the largest branch fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully extinguished.

How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

And how does a mendicant do this? 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.

That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”


For a similar sutta, see SN 47. 14.

Read this translation of Saṁyutta Nikāya 47.13 Cundasutta: With Cunda by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Čeština, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

SN 17.23 Ekaputtakasutta: An Only Son

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Ãḷavī.’

These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī.

‘But my darling, if you go forth from the lay life to homelessness, please be like Sāriputta and Moggallāna.’

These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’

If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”


Read this translation of Saṁyutta Nikāya 17.23 Ekaputtakasutta: An Only Son Ekaputtakasutta by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.