Dhamma Audio

The Seed. Translated by Thanissaro Bhikkhu“When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.“Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.“When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.“Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.”The Buddha's words / Bījasutta Aṅguttara Nikāya 10.104

Harmless. Translated by Bhikkhu Sujato At Sāvatthī. Then the brahmin Bhāradvāja the Harmless 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, “I am Harmless, worthy Gotama, I am Harmless!”“If you were really like your name, then you’d be Harmless. But a truly harmless person does no harm by way of body, speech, or mind; they don’t harm anyone else.” When he had spoken, Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”And the brahmin Bhāradvāja the Harmless received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Harmless, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja the Harmless became one of the perfected.The Buddha's words / Ahiṁsakasutta SN 7.5

Ignorance. Translated by Bhikkhu BodhiTHUS HAVE I HEARD . On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”“Venerable sir!” those bhikkhus replied. The Blessed One said this:“Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along. For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.“Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along. For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”The Buddha's words / Avijjāsutta SN 45.1

Ignorance. Translated by Bhikkhu BodhiSitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”The Buddha's words/Avijjāsutta SN 56.17

The Benefits of Training. Translated by Bhikkhu Sujato“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred.Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. That’s how training is its benefit.And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”The Buddha's words. Sikkhānisaṁsasutta AN 4.245

Three failures and three accomplishments. Translated by Bhikkhu Sujato“Mendicants, there are three failures. What three? Failure in ethics, mind, and view.And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.These are the three failures.There are three accomplishments. What three? Accomplishment in ethics, mind, and view.And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. It’s like throwing sure-bet dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.These are the three accomplishments.”The Buddha's words. Apaṇṇakasutta AN 3.118

Palokasutta, Depopulation. Aṅguttara Nikāya 3.56. Translated by Bhikkhu BodhiThen a certain affluent brahmin approached the Blessed One … and said to him:“Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”“At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw. Hence many people die. This is another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence many people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.”“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

Diligence, AppamādasuttaAN 6.53. Translated by Bhikkhu SujatoThen a certain brahmin 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:“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?”“There is, brahmin.”“So what is it?”“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”“Excellent, worthy Gotama! Excellent!As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Paṭhamalokadhammasutta AN 8.5 Worldly Conditions. Translated by Bhikkhu Bodhi“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.”Gain and loss, disrepute and fame,blame and praise, pleasure and pain:these conditions that people meetare impermanent, transient, and subject to change.A wise and mindful person knows themand sees that they are subject to change.Desirable conditions don’t excite his mindnor is he repelled by undesirable conditions.He has dispelled attraction and repulsion;they are gone and no longer present.Having known the dustless, sorrowless state,he understands rightly and has transcended existence.

Dukkhatāsutta SN 45.165, Suffering. Translated by Bhikkhu Bodhi“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right effort, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.This Noble Eightfold Path is to be developed for the direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”

Devadattasutta AN 4.68 Translated by Bhikkhu Sujato At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.It’s like a banana plant, or a bamboo, or a reed, all of which bear fruit to their own ruin and downfall …It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.The banana plant is destroyed by its own fruit,as are the bamboo and the reed.Honor destroys a reprobate,as pregnancy destroys a mule.”

Antarāmalasutta Iti 88, Inner Stains. Translated by Bhikkhu SujatoThis was said by the Buddha, the Perfected One: that is what I heard.“Mendicants, there are these three inner stains, inner foes, inner enemies, inner killers, and inner adversaries.What three?Greed,hate,and delusion.These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.”The Buddha spoke this matter.On this it is said:“Greed creates harm;greed upsets the mind.That person doesn’t recognizethe danger that arises within.A greedy person doesn’t know the good.A greedy person doesn’t see the truth.When a person is beset by greed,only blind darkness is left.Those who have given up greed,don’t get greedy even when provoked.Greed falls off themlike a drop from a lotus-leaf.Hate creates harm;hate upsets the mind.That person doesn’t recognizethe danger that arises within.A hateful person doesn’t know the good.A hateful person doesn’t see the truth.When a person is beset by hate,only blind darkness is left.Those who have given up hate,don’t get angry even when provoked.Hate falls off themlike a palm-leaf from its stem.Delusion creates harm;delusion upsets the mind.That person doesn’t recognizethe danger that arises within.A deluded person doesn’t know the good.A deluded person doesn’t see the truth.When a person is beset by delusion,only blind darkness is left.Those who have given up delusion,don’t get deluded even when provoked.They banish all delusion,as the rising sun the dark.”This too is a matter that was spoken by the Blessed One: that is what I heard.

Mettāsutta AN 11.15, Good Will. Translated by Thanissaro Bhikkhu“Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and—if penetrating no higher—is headed for the Brahma worlds.“These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken.”

Dutiyasaṅgāmasutta, Battle (2nd) SN 3.15. Translated by Bhikkhu SujatoThen King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”And that’s what he did.Then several mendicants … told the Buddha what had happened.Then, understanding this matter, on that occasion the Buddha recited these verses:“A man goes on plunderingas long as it serves his ends.But as soon as others plunder him,the plunderer is plundered.For the fool thinks they’re on solid ground,so long as their wickedness has not ripened.But as soon as that wickedness ripens,they fall into suffering.A killer creates a killer;a conqueror creates a conqueror;an abuser creates abuse,and a bully creates a bully.And so as deeds unfoldthe plunderer is plundered.”

Paṭhamasaṅgāmasutta, Battle (1st) SN 3.14. Translated by Bhikkhu SujatoAt Sāvatthī.Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:“Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”That is what the Buddha said. …“Victory breeds enmity;the defeated sleep badly.The peaceful sleep at ease,having left victory and defeat behind.”

Sevitabbasutta AN 3.26, To be Associated With. Translated by Bhikkhu Bodhi“Bhikkhus, there are these three kinds of persons found existing in the world. What three? There is a person who is not to be associated with, followed, and served; a person who is to be associated with, followed, and served; and a person who is to be associated with, followed, and served with honor and respect.“And what kind of person, bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior to oneself in virtuous behavior, concentration, and wisdom. Such a person is not to be associated with, followed, and served except out of sympathy and compassion.“And what kind of person is to be associated with, followed, and served? Here, some person is similar to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served. For what reason? Because one considers: ‘Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom, we will have a discussion on wisdom, and it will flow on smoothly between us, and we will feel at ease.’ Therefore such a person is to be associated with, followed, and served.“And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served with honor and respect. For what reason? Because one considers: ‘In such a way I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled.’ Therefore such a person is to be associated with, followed, and served with honor and respect.“These, bhikkhus, are the three kinds of persons found existing in the world.”One who associates with an inferior person declines;one who associates with an equal does not decline;attending on a superior person one develops quickly;therefore you should follow one superior to yourself.

Purisasutta SN 3.2. Translated by Bhikkhu SujatoAt Sāvatthī.Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?” “Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”That is what the Buddha said. …“When greed, hate, and delusion,originate inside oneself,they harm a person of wicked heart,as a bamboo is destroyed by its own fruit.”

Aññatarabrāhmaṇasutta, Aṅguttara Nikāya 3.53. Translated by Bhikkhu BodhiThen a certain brahmin approached the Blessed One … and said to him:“Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”“Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“One full of hate, overcome by hatred, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

Gandhajātasutta AN 3.79. Translated by Bhikkhu SujatoThen Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”“There is, Ānanda, such a kind of fragrance.”“So what, sir, is that kind of fragrance?”“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.The fragrance of flowersdoesn’t spread against the wind,nor sandalwood, pinwheel flowers, or jasmine;but the fragrance of the goodspreads against the wind;a true person’s virtue spreads in every direction.”

Kimatthiyasutta AN 11.1. Translated by Bhikkhu SujatoSO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:“Sir, what is the goal and benefit of skillful ethics?”“Ānanda, having no regrets is the goal and benefit of skillful ethics.”“But what is the goal and benefit of having no regrets?”“Joy is the goal and benefit of having no regrets.”“But what is the goal and benefit of joy?”“Rapture …”“But what is the goal and benefit of rapture?”“Tranquility …”“But what is the goal and benefit of tranquility?”“Bliss …”“But what is the goal and benefit of bliss?”“Immersion …”“But what is the goal and benefit of immersion?”“Truly knowing and seeing …”“But what is the goal and benefit of truly knowing and seeing?”“Disillusionment …”“But what is the goal and benefit of disillusionment?”“Dispassion …”“But what is the goal and benefit of dispassion?”“Knowledge and vision of freedom is the goal and benefit of dispassion.So, Ānanda, the goal and benefit of skillful ethics is not having regrets. Joy is the goal and benefit of not having regrets. Rapture is the goal and benefit of joy. Tranquility is the goal and benefit of rapture. Bliss is the goal and benefit of tranquility. Immersion is the goal and benefit of bliss. Truly knowing and seeing is the goal and benefit of immersion. Disillusionment is the goal and benefit of truly knowing and seeing. Dispassion is the goal and benefit of disillusionment. And knowledge and vision of freedom is the goal and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

Cakkavattirājasutta SN 55.1. Translated by Bhikkhu Sujato“Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.These are the four qualities that they possess.And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.”

Paṭhamachiggaḷayugasutta Saṁyutta Nikāya 56.47. Translated by Bhikkhu Bodhi“Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?”“If it would ever do so, venerable sir, it would be only after a very long time.”“Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

Pītisutta Aṅguttara Nikāya 5.176. Translated by Bhikkhu SujatoThen the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:“Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

Dutiyahatthakasutta Aṅguttara Nikāya 8.24. Translated by Bhikkhu BodhiOn one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:“Your retinue is large, Hatthaka. How do you sustain this large retinue?”“I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know: ‘This one is to be sustained by a gift,’ I sustain him by a gift. When I know: ‘This one is to be sustained by endearing speech,’ I sustain him by endearing speech. When I know: ‘This one is to be sustained by beneficent conduct,’ I sustain him by beneficent conduct. When I know: ‘This one is to be sustained by impartiality,’ I sustain him by impartiality. There is wealth in my family, Bhante. They don’t think they should listen to me as if I were poor.”“Good, good, Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means of sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship.”Then, after the Blessed One had instructed, encouraged, inspired, and gladdened Hatthaka of Āḷavī with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.Then, not long after Hatthaka of Āḷavī had left, the Blessed One addressed the bhikkhus: “Bhikkhus, you should remember Hatthaka of Āḷavī as one who possesses eight astounding and amazing qualities. What eight? He is endowed with faith. He is virtuous, and has a sense of moral shame and moral dread. He is learned, generous, and wise. He has few desires. You should remember Hatthaka of Āḷavī as one who possesses these eight astounding and amazing qualities.”

Saṅgahasutta Aṅguttara Nikāya 4.32. Translated by Bhikkhu Bodhi“Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining a favorable relationship.”Giving, endearing speech,beneficent conduct, and impartialityunder diverse worldly conditions,as is suitable to fit each case: these meansof sustaining a favorable relationshipare like the linchpin of a rolling chariot.If there were no such meansof sustaining a favorable relationship,neither mother nor fatherwould be able to obtain esteemand veneration from their children.But since there exist these meansof sustaining a favorable relationship,wise people respect them;thus they attain to greatnessand are highly praised.

Vitthatasutta Aṅguttara Nikāya 5.14. Translated by Bhikkhu Bodhi“Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.“And what, bhikkhus, is the power of 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 the power of faith.”“And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy.“And what is the power of mindfulness? Here, the noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness.“And what is the power of concentration? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of concentration.“And what is the power of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of wisdom.“These, bhikkhus, are the five powers.”

Nivesakasutta, Support. Translated by Bhikkhu SujatoThen Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three?Experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’Experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’Experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

Suppabuddhakuṭṭhisutta, Udāna 5.3. The Discourse about the Leper Suppabuddha. Translated by Bhikkhu ĀnandajotiTHUS I HEARD: At one time the Gracious One was dwelling near Rājagaha, in Bamboo Wood, at the Squirrels’ Feeding Place. Then at that time the leper known as Suppabuddha Wide Awake was in Rājagaha, a poor man, a wretched man, a miserable man.Then at that time the Gracious One was sitting teaching Dhamma surrounded by a great assembly. The leper Suppabuddha saw while still far away that great crowd of people assembled together. Having seen that, this occurred to him:“Undoubtedly in this place some comestibles and edibles will be distributed. Well now, I could go to that great crowd of people, perhaps I will get some comestibles or edibles in this place.”Then the leper Suppabuddha went to that great crowd of people. The leper Suppabuddha saw the Gracious One sat teaching Dhamma surrounded by a great assembly. Having seen that, this occurred to him:“Here there are no comestibles or edibles being distributed, this ascetic Gotama is teaching Dhamma to the assembly. Perhaps I also could hear the Dhamma”, and he sat down right there and then, thinking: “I will also listen to the Dhamma.”Then the Gracious One, applied his mind and encompassed fully the whole of that assembly with his mind, thinking: “Who here is able to understand the Dhamma?”The Gracious One saw the leper Suppabuddha sat in that assembly, and having seen him, this occurred to him: “This one here is able to understand the Dhamma”, and having regard to the leper Suppabuddha he related a gradual talk, that is to say: talk on giving, talk on virtue, talk on heaven, the danger, degradation, and defilement of sensual desires, and the advantages in renunciation—these he explained. When the Gracious One knew that the leper Suppabuddha was of ready mind, malleable mind, unhindered mind, uplifted mind, trusting mind, then he explained the Dhamma teaching the Awakened Ones have discovered themselves: suffering, origination, cessation, path.Just as it is known that a clean cloth without a stain would take the dye well, so to the leper Suppabuddha on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose: “Whatever has the nature of arising, all that has the nature of ceasing.”Then the leper Suppabuddha having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being without doubts, attained full confidence, having become independent of others in the Teacher’s teaching, after rising from his seat went to the Gracious One, and after going and worshipping the Gracious One, he sat down at one side. While he was sitting on one side the leper Suppabuddha said this to the Gracious One:“Excellent, reverend Sir! Excellent reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with vision can see forms, just so has the Dhamma been explained by the Gracious One in countless ways. I go, reverend Sir, to the Gracious One for refuge, and to the Dhamma, and to the Community of monks. Please bear it in mind, reverend Gotama, that I am a lay follower who has gone for refuge from today forward for as long as I have the breath of life.”Then the Gracious One instructed, roused, enthused, and cheered the leper Suppabuddha with a Dhamma talk, and after greatly rejoicing and gladly receiving this word of the Gracious One, after rising from his seat, worshipping and circumambulating the Gracious One, he went away...

Pabbatarājasutta Aṅguttara Nikāya 3.48. Translated by Bhikkhu Bodhi“Bhikkhus, based on the Himalayas, the king of mountains, great sal trees grow in three ways. What three? They grow in branches, leaves, and foliage; they grow in bark and shoots; and they grow in softwood and heartwood. Based on the Himalayas, the king of mountains, great sal trees grow in these three ways.“So too, when the head of a family is endowed with faith, the people in the family who depend on him grow in three ways. What three? They grow in faith; they grow in virtuous behavior; and they grow in wisdom. When the head of a family is endowed with faith, the people in the family who depend on him grow in these three ways.”Just as the trees that growin dependence on a rocky mountainin a vast forest wildernessmight become great “woodland lords,”so, when the head of a family herepossesses faith and virtue,his wife, children, and relativesall grow in dependence upon him;so too his friends, his family circle,and those dependent on him.Those possessed of discernment,seeing that virtuous man’s good conduct,his generosity and good deeds,emulate his example.Having lived here in accord with Dhamma,the path leading to a good destination,those who desire sensual pleasures rejoice,delighting in the deva world.

Bahukārasutta, Very Helpful. Translated by John D. Ireland“Bhikkhus, brahmins and householders are very helpful to you. They provide you with the requisites of robes, almsfood, lodgings, and medicine in time of sickness. And you, bhikkhus, are very helpful to brahmins and householders, as you teach them the Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and you proclaim the holy life in its fulfilment and complete purity. Thus, bhikkhus, this holy life is lived with mutual support for the purpose of crossing the flood and making a complete end of suffering.”Householders and homeless alike,Each a support for the other,Both accomplish the true Dhamma—The unsurpassed security from bondage.From householders the homeless receiveThese basic necessities of life,Robes to wear and a place to dwellDispelling the hardships of the seasons.And by relying on one of good conduct,Home-loving layfolk dwelling in a housePlace faith in those worthy onesOf noble wisdom and meditative.Practising the Dhamma in this life,The path leading to a good bourn,Those wishing for pleasure rejoiceIn the delights of the deva world.

Bahukārasutta, Aṅguttara Nikāya 3.24. Translated by Bhikkhu Bodhi“Bhikkhus, these three persons are helpful to another person. What three?“The person through whom another has gone for refuge to the Buddha, the Dhamma, and the Saṅgha. This person is helpful to the other person.“Again, the person through whom another comes to understand as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ This person is helpful to the other person.“Again, the person through whom, with the destruction of the taints, another realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it. This person is helpful to the other person.“These three persons are helpful to another person.“I say, bhikkhus, that there is no one more helpful to another person than these three persons. I say, too, that it is not easy to repay these three persons by paying homage to them, by rising up for them, by reverential salutation, by proper conduct, and by presenting them with robes, almsfood, lodging, and medicines and provisions for the sick.”

Mahākhandhaka, The account of the going forth of Sāriputta and Moggallāna. Translated by Bhikkhu BrahmaliAt that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers, including Sāriputta and Moggallāna. The two of them had made an agreement that whoever reached freedom from death first would inform the other.Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. The wanderer Sāriputta observed all this and thought, “This monk is one of those in the world who are perfected or on the path to perfection. Why don’t I go up to him and ask in whose name he has gone forth, and who his teacher is or whose teachings he follows?” But it occurred to him, “It’s the wrong time to ask him while he’s walking for almsfood among the houses. Let me follow behind him, for one who seeks the path will find it.”After walking for alms in Rājagaha, Assaji turned back with his almsfood. Sāriputta then went up to him and exchanged pleasantries with him. And he asked, “Venerable, your senses are clear and your skin is pure and bright. In whose name have you gone forth? Who is your teacher or whose teaching do you follow?”“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.”“But what does he teach?”“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.”Sāriputta replied, “Yes, please,” and he added:“Speak little or much,But do tell me the meaning.I just want the meaning,For what’s the point of a detailed exposition?”And Assaji gave this teaching to the wanderer Sāriputta:“Of causally arisen things,The Buddha has declared their cause,As well as their ending.This is the teaching of the Great Ascetic.”When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”“Now this is the truth, even just this much—The sorrowless state that you have penetrated, Unseen and neglectedFor innumerable eons.”Then the wanderer Sāriputta went to the wanderer Moggallāna. When Moggallāna saw him coming, he said to Sāriputta, “Your senses are clear and your skin is pure and bright. You haven’t attained freedom from death, have you?”“I have.”“But how did it happen?”Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth:“Anything that has a beginning has an end.”“Now this is the truth, even just this much—The sorrowless state that you have penetrated,Unseen and neglectedFor innumerable eons.”Moggallāna said to Sāriputta, “Let’s go to the Buddha. He’s our teacher.”“But these two hundred and fifty wanderers look to us for support. We must tell them first, so that they may take appropriate action.” And they went to those wanderers and said, “We’re going over to the Buddha. He’s our teacher.”“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.”Then Sāriputta and Moggallāna went to Sañcaya and said, “We’re going over to the Buddha. He’s our teacher.”“Don’t go! The three of us can look after this community together.”Sāriputta and Moggallāna said the same thing a second time and a third time, and they got the same reply. They then took those two hundred and fifty wanderers and went to the Bamboo Grove. But the wanderer Sañcaya vomited hot blood right there...

Kaccānagottasutta Saṁyutta Nikāya 12.15. Translated by Bhikkhu BodhiAt Savatthī. Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘right view, right view.’ In what way, venerable sir, is there right view?”“This world, Kaccana, for the most part depends upon a duality—upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.“This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. “‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”

Vibhaṅgasutta Saṁyutta Nikāya 45.8. Translated by Bhikkhu BodhiAt Savatthī. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:“And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action.“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”

Mettābhāvanāsutta, The Development of Loving-kindness. Translated by John D. IrelandThis was said by the Lord…“Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.“Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.“Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.“And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.”For one who mindfully developsBoundless loving-kindnessSeeing the destruction of clinging,The fetters are worn away.If with an uncorrupted mindHe pervades just one beingWith loving kindly thoughts,He makes some merit thereby.But a noble one producesAn abundance of meritBy having a compassionate mindTowards all living beings.Those royal seers who conqueredThe earth crowded with beingsWent about performing sacrifices:The horse sacrifice, the man sacrifice,The water rites, the soma sacrifice,And that called “the Unobstructed.”But these do not share even a sixteenth partOf a well cultivated mind of love,Just as the entire starry hostIs dimmed by the moon’s radiance.One who does not killNor cause others to kill,Who does not conquerNor cause others to conquer,Kindly towards all beings—He has enmity for none.This too is the meaning of what was said by the Lord, so I heard.

Kammakaraṇavagga Numbered Discourses 7–9. Translated by Bhikkhu Sujato“These two things, mendicants, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.”“These two things, mendicants, are bright. What two? Conscience and prudence. These are the two things that are bright.”“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”

Sappurisasutta Aṅguttara Nikāya 5.42 Translated by Bhikkhu Bodhi“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 his mother and father, his wife and children, his slaves, workers, and servants, his friends and companions, and 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, his wife and children, his slaves, workers, and servants, his friends and companions, and ascetics and brahmins.”The deities protect one guarded by the Dhamma,who has managed his wealth for the welfare of many.Fame does not forsake one steadfast in the Dhamma,who is learned and of virtuous behavior and observances.Who is fit to blame him,standing in Dhamma,accomplished in virtuous behavior,a speaker of truth,possessing a sense of shame,pure like a coin of refined gold?Even the devas praise him;by Brahmā, too, he is praised.

Kammakaraṇavagga, Translated by Bhikkhu Sujato“Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying.I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ That’s how you should train.”

Dvidhāpathasutta, The Discourse on the Two Paths. Translated by Bhikkhu ĀnandajotiTHUS I HEARD: At one time the Gracious One was going along the high road amongst the Kosalans with venerable Nāgasamāla as the attendent ascetic who followed behind him.The venerable Nāgasamāla saw two paths on the road, and having seen that, he said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.”After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.”For a second time venerable Nāgasamāla said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.”After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.”For a third time venerable Nāgasamāla said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.”After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.”Then venerable Nāgasamāla, having put the Gracious One’s bowl and robe on the floor right there and then, went away, saying: “This is the Gracious One’s bowl and robe, reverend Sir.”Then as venerable Nāgasamāla was going along by that path, thieves who had gone along the road, attacked him with their hands and feet, broke his bowl, and tore his double-robe. Then venerable Nāgasamāla, with his broken bowl and torn double-robe went to the Gracious One, and after going and worshipping the Gracious One, he sat down on one side.While sat on one side venerable Nāgasamāla said this to the Gracious One: “Here, reverend Sir, as I was going along by that path thieves who had gone along the path, attacked me with their hands and feet, broke my bowl, and tore my double-robe.”Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:“Walking together, dwelling as one,The Perfect One mixes with ignorant people,Having understood that, he abandons bad deeds,As the milk-drinking heron abandons water.”

Doṇasutta Aṅguttara Nikāya 4.36. Translated by Bhikkhu BodhiOn one occasion the Blessed One was traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa was also traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa then saw the thousand-spoked wheels of the Blessed One’s footprints, with their rims and hubs, complete in all respects, and thought: “It is astounding and amazing! These surely could not be the footprints of a human being!”Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Tracking the Blessed One’s footprints, the brahmin Doṇa saw the Blessed One sitting at the foot of the tree—graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, like a tamed and guarded bull elephant with controlled faculties. He then approached the Blessed One and said to him:“Could you be a deva, sir?”“I will not be a deva, brahmin.”“Could you be a gandhabba, sir?”“I will not be a gandhabba, brahmin.”“Could you be a yakkha, sir?”“I will not be a yakkha, brahmin.”“Could you be a human being, sir?”“I will not be a human being, brahmin.”“When you are asked: ‘Could you be a deva, sir?’ you say: ‘I will not be a deva, brahmin.’ When you are asked: ‘Could you be a gandhabba, sir?’ you say: ‘I will not be a gandhabba, brahmin.’ When you are asked: ‘Could you be a yakkha, sir?’ you say: ‘I will not be a yakkha, brahmin.’ When you are asked: ‘Could you be a human being, sir?’ you say: ‘I will not be a human being, brahmin.’ What, then, could you be, sir?”“Brahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising.I have abandoned those taints because of which I might have become a gandhabba; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising.I have abandoned those taints because of which I might have become a yakkha; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising.I have abandoned those taints because of which I might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha.“I have destroyed those taints by whichI might have been reborn as a devaor as a gandhabba that travels through the sky;by which I might have reached the state of a yakkha,or arrived back at the human state:I have dispelled and cut down these taints.“As a lovely white lotusis not soiled by the water,I am not soiled by the world:therefore, O brahmin, I am a Buddha.”

Maṅgalasutta, Blessing, Translated by Bhikkhu SujatoSO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. That deity addressed the Buddha in verse:“Many gods and humanshave thought about blessingsdesiring well-being:declare the highest blessing.”“Not to fraternize with fools,but to fraternize with the wise,and honoring those worthy of honor:this is the highest blessing.Living in a suitable region,having made merit in the past,being rightly resolved in oneself,this is the highest blessing.Education and a craft,discipline and training,and well-spoken speech:this is the highest blessing.Caring for mother and father,kindness to children and partners,and unstressful work:this is the highest blessing.Giving and righteous conduct,kindness to relatives,blameless deeds:this is the highest blessing.Desisting and abstaining from evil,avoiding drinking liquor,diligence in good qualities:this is the highest blessing.Respect and humility,contentment and gratitude,and timely listening to the teaching:this is the highest blessing.Patience, being easy to admonish,the sight of ascetics,and timely discussion of the teaching:this is the highest blessing.Fervor and chastityseeing the noble truths,and realization of extinguishment:this is the highest blessing.Though touched by worldly conditions,their mind does not tremble;sorrowless, stainless, secure:this is the highest blessing.Having completed these things,undefeated everywhere;everywhere they go in safety:this is their highest blessing.”

Sukhapatthanāsutta, Wishing for Happiness, Translated by Bhikkhu SujatoThis was said by the Buddha, the Perfected One: that is what I heard.“Mendicants, an astute person who wishes for three kinds of happiness should take care of their ethics. What three? ‘May I be be praised!’ ‘May I become rich!’ ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ An astute person who wishes for these three kinds of happiness should protect their precepts.”The Buddha spoke this matter. On this it is said:“Wishing for three kinds of happiness—praise, prosperity,and to delight in heaven after passing away—the wise would take care of their ethics.Though you do no wrong,if you associate with one who does,you’re suspected of wrong,and your disrepute grows.Whatever kind of friend you make,with whom you associate,that’s how you become,for so it is when you share your life.The one who associates and the one associated with,the one contacted and the one who contacts another,are like an arrow smeared with poisonthat contaminates the quiver.The attentive, fearing contamination,would never have wicked comrades.A man who wrapsputrid fish in blades of grassmakes the grass stink—so it is when associating with fools.But one who wrapssandalwood incense in leavesmakes the leaves fragrant—so it is when associating with the attentive.So, knowing they’ll end uplike the wrapping, the astutewould shun the wicked,and befriend the good.The wicked lead you to hell,the good help you to a good place.”This too is a matter that was spoken by the Blessed One: that is what I heard.

“Bhikkhus, on the eighth of the fortnight, the ministers and assembly members of the four great kings wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ On the fourteenth of the fortnight, the sons of the four great kings wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ On the fifteenth, the uposatha day, the four great kings themselves wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’“If, bhikkhus, there are few people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds, the four great kings report this to the Tāvatiṁsa devas when they meet and are sitting together in the Sudhamma council hall: ‘Revered sirs, there are few people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ Then, because of this, the Tāvatiṁsa devas become displeased, saying: ‘Alas, the celestial company will decline and the company of asuras will flourish!’“But if there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds, the four great kings report this to the Tāvatiṁsa devas when they meet and are sitting together in the Sudhamma council hall: ‘Revered sirs, there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ Then, because of this, the Tāvatiṁsa devas become elated, saying: ‘Indeed, the celestial company will flourish and the company of asuras will decline!’”The Buddha's words, Catumahārājasutta AN 3.37

Sabrahmakasutta Aṅguttara Nikāya 3.31. Translated by Bhikkhu Bodhi“Bhikkhus, those families dwell with Brahmā where at home the mother and father are revered by their children. Those families dwell with the first teachers where at home the mother and father are revered by their children. Those families dwell with the gift-worthy where at home the mother and father are revered by their children.“‘Brahmā,’ bhikkhus, is a designation for mother and father. ‘First teachers’ is a designation for mother and father. ‘Giftworthy’ is a designation for mother and father. For what reason? Mother and father are helpful to their children: they raise them, nurture them, and show them the world.”Mother and father are called “Brahmā”and also “first teachers.”They are worthy of gifts from their children,for they have compassion for their offspring.Therefore a wise person should revere them,and show them due honor,serve them with food and drink,with clothes and bedding,by massaging and bathing them,and by washing their feet.Because of this serviceto mother and father,the wise praise one in this worldand after death one rejoices in heaven.

“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are impermanent. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are impermanent.’Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are suffering. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are suffering.’Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all things are not-self. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All things are not-self.’”Uppādāsutta AN 3.136, Arising. Translated by Bhikkhu Sujato

“Bhikkhus, there are these three causes for the origination of kamma. What three? Greed is a cause for the origination of kamma; hatred is a cause for the origination of kamma; delusion is a cause for the origination of kamma.“Any kamma, bhikkhus, fashioned through greed, born of greed, caused by greed, originated by greed, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.“Any kamma fashioned through hatred, born of hatred, caused by hatred, originated by hatred, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.“Any kamma fashioned through delusion, born of delusion, caused by delusion, originated by delusion, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.“Suppose, bhikkhus, seeds that are intact, unspoiled, not damaged by wind and the sun’s heat, fecund, well preserved, were deposited in well-prepared ground in a good field and receive proper rainfall: in this way, those seeds would grow, increase, and mature. So too, any kamma that is fashioned through greed … hatred … delusion, born of delusion, caused by delusion, originated by delusion, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.“These are the three causes for the origination of kamma.“Bhikkhus, there are these three other causes for the origination of kamma. What three? Non-greed is a cause for the origination of kamma; non-hatred is a cause for the origination of kamma; non-delusion is a cause for the origination of kamma.“Any kamma, bhikkhus, fashioned through non-greed, born of non-greed, caused by non-greed, originated by non-greed, is abandoned when greed has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.“Any kamma fashioned through non-hatred, born of non-hatred, caused by non-hatred, originated by non-hatred, is abandoned when hatred has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.“Any kamma fashioned through non-delusion, born of non-delusion, caused by non-delusion, originated by non-delusion, is abandoned when delusion has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.“Suppose, bhikkhus, there are seeds that are intact, unspoiled, not damaged by wind and the sun’s heat, fecund, well preserved. Then a man would burn them in a fire, reduce them to ashes, and winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In this way, those seeds would be cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. So too, any kamma that is fashioned through non-greed … non-hatred … non-delusion, born of non-delusion, caused by non-delusion, originated by non-delusion, is abandoned when delusion has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.”“These, bhikkhus, are the three causes for the origination of kamma.”Whatever kamma an ignorant person has doneborn of greed, hatred, and delusion,whether what was fashioned by him be little or much,it is to be experienced right here:there exists no other site for it.Therefore a wise person should abandonany deed born of greed, hatred, and delusion.A bhikkhu, giving rise to knowledge,should abandon all bad destinations.

At Sāvatthī.Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who protect themselves? And who are those who don’t protect themselves?’ Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t protect themselves. Even if they’re protected by a company of elephants, cavalry, chariots, or infantry, they still don’t protect themselves. Why is that? Because such protection is exterior, not interior. That’s why they don’t protect themselves.Those who do good things by way of body, speech, and mind do protect themselves. Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry, they still protect themselves. Why is that? Because such protection is interior, not exterior. That’s why they do protect themselves.’”“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:“Restraint of the body is good;restraint of speech is good;restraint of mind is good;everywhere, restraint is good.A sincere person, restrained everywhere,is said to be ‘protected’.”The Buddha's words/Attarakkhitasutta SN 3.5

At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!”Several bhikkhus heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a lay person that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”Then those bhikkhus went up to the Buddha, bowed, sat down to one side, and told him what was happening.So the Buddha addressed one of the monks, “Please, monk, in my name tell the bhikkhu Bhaddiya that the teacher summons him.”“Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:“Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.”“But why do you say this?” “Formerly, as a lay person ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:“They who hide no anger within,gone beyond any kind of existence;happy, free from fear and sorrow—even the gods can’t see them.”The Buddha's words/Bhaddiyasutta Ud 2.10

On one occasion the Blessed One was dwelling at Āḷavī on a heap of leaves spread out on a cow track in a siṁsapā grove. Then Hatthaka of Āḷavī, while walking and wandering for exercise, saw the Blessed One sitting there. He then approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One:“Bhante, did the Blessed One sleep well?”“Yes, prince, I slept well. I am one of those in the world who sleep well.”“But, Bhante, the winter nights are cold. It is the eight-day interval, the time when snow falls. The ground trampled by the hooves of cattle is rough, the spread of leaves is thin, the leaves on the tree are sparse, the ochre robes leave one cold, and the gale wind blows cold. Yet the Blessed One says thus: ‘Yes, prince, I slept well. I am one of those in the world who sleep well.’”“Well then, prince, I will question you about this matter. You should answer as you see fit. What do you think, prince? A householder or a householder’s son might have a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened and shutters closed. There he might have a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy above and red bolsters at both ends. An oil lamp would be burning and his four wives would serve him in extremely agreeable ways. What do you think, would he sleep well or not, or what do you think about this?”“He would sleep well, Bhante. He would be one of those in the world who sleep well.”“What do you think, prince? Might there arise in that householder or householder’s son bodily and mental fevers born of lust, which would torment him so that he would sleep badly?”“Yes, Bhante.”“There might arise in that householder or householder’s son bodily and mental fevers born of lust, which would torment him so that he would sleep badly; but the Tathāgata has abandoned such lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. Therefore I have slept well.“What do you think, prince? Might there arise in that householder or householder’s son bodily and mental fevers born of hatred, which would torment him so that he would sleep badly?“Yes, Bhante.”“There might arise in that householder or householder’s son bodily and mental fevers born of hatred, which would torment him so that he would sleep badly; but the Tathāgata has abandoned such hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. Therefore I have slept well.“What do you think, prince? Might there arise in that householder or householder’s son bodily bodily and mental fevers born of delusion, which would torment him so that he would sleep badly?”“Yes, Bhante.”“There might arise in that householder or householder’s son bodily and mental fevers born of delusion, which would torment him so that he would sleep badly; but the Tathāgata has abandoned such delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. Therefore I have slept well.”He always sleeps well,the brahmin who has attained nibbāna,cooled off, without acquisitions,not tainted by sensual pleasures.Having cut off all attachments,having removed anguish in the heart,the peaceful one sleeps well,having attained peace of mind.The Buddha's words/Hatthakasutta AN 3.35

On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”“Venerable sir!” those bhikkhus replied. The Blessed One said this:“Bhikkhus, once in the past in this same Rajagaha there was a poor man, a pauper, an indigent. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshone the other devas in regard to beauty and glory.“Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! For formerly, when this young deva was a human being, he was a poor man, a pauper, an indigent. Yet with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’“Then, bhikkhus, Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, do not find fault with this young deva. Formerly, when this young deva was a human being, he undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’“Then, bhikkhus, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses:“‘When one has faith in the Tathagata,Unshakable and well established,And good conduct built on virtue,Dear to the noble ones and praised;“‘When one has confidence in the SaṅghaAnd one’s view is straightened out,They say that one isn’t poor;One’s life is not lived in vain.“‘Therefore the person of intelligence,Remembering the Buddha’s Teaching,Should be devoted to faith and virtue,To confidence and vision of the Dhamma.’”