Dhamma Audio

The Guest House“Bhikkhus, suppose there is a guest house. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.“And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge? 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. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.”The Buddha’s words, Āgantukasutta SN 45.159. Translated by Bhikkhu Bodhi

Perils“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?“There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.“Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.“Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.“These are the three perils that separate mother and son of which the uninstructed worldling speaks.“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?“There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.“Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.“Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.“When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’“When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’...The Buddha's words, Bhayasutta AN 3.62. Translated by Bhikkhu Bodhi

Heedfulness.“Monks, heedfulness should be practiced in four situations. In which four? Monks, abandon misconduct in body, develop good conduct in body; and do not be heedless in that. Monks, abandon misconduct in speech, develop good conduct in speech; and do not be heedless in that. Monks, abandon misconduct in mind, develop good conduct in mind; and do not be heedless in that. Monks, abandon wrong view, develop right view; and do not be heedless in that. “When, monks, a bhikkhu’s misconduct in body is abandoned and good conduct in body is developed, misconduct in speech is abandoned and good conduct in speech is developed, misconduct in mind is abandoned and good conduct in mind is developed, wrong view is abandoned and right view is developed, then he is not afraid of death in the future.”The Buddha's words, Appamāda Sutta from Tipitaka_Pali_Reader

The LowlifeSo I have heard. At one time the Buddha was staying near Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthi for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshiper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthi, the Buddha approached Bhāradvāja the Fire-Worshiper’s house.Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!”When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that makes one a lowlife?” “No I do not, worthy Gotama. Please, worthy Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that makes one a lowlife.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Bhāradvāja the Fire-Worshiper replied. The Buddha said this:“Irritable and acrimonious,wicked and offensive,a man deficient in view, deceitful:know him as a lowlife.He harms living creaturesborn of womb or of egg,and has no kindness for creatures:know him as a lowlife.He destroys and devastatesvillages and towns,a notorious oppressor:know him as a lowlife.Whether in village or wilderness,he steals what belongs to others,taking what has not been given:know him as a lowlife.Having fallen into debt,when pressed to pay up he flees, saying‘I don’t owe you anything!’:know him as a lowlife.Wanting some item or other,he attacks a person in the streetand takes it:know him as a lowlife.For his own sake or the sake of another,or for the sake of wealth, a mantells a lie when asked to bear witness:know him as a lowlife.He is spied among the partners of relatives and friends,by force or seduction:know him as a lowlife.Though able, he does not look afterhis mother and fatherwhen elderly, past their prime:know him as a lowlife.He hits or verbally abuseshis mother or father,brother, sister, or mother-in-law:know him as a lowlife.When asked about the good,he teaches what is bad,giving secretive advice:know him as a lowlife.Having done a bad deed, he wishes,‘May no-one find me out!’His deeds are underhand:know him as a lowlife.When visiting another familyhe eats their delicious food,but does not return the honor:know him as a lowlife.He deceives with liesascetics and brahminsand other supplicants:know him as a lowlife.When time comes to offer a mealto brahmins or ascetics,he abuses them and does not give:know him as a lowlife.He talks about what never happened,being wrapped up in delusion,chasing after some item or other:know him as a lowlife.He extols himselfand disparages others,brought down by his pride:know him as a lowlife.He’s a bully and a miser,of corrupt wishes, stingy, and devious,shameless, imprudent:know him as a lowlife.He insults the Buddhaor his disciple,whether lay or renunciate:know him as a lowlife.He claims to be a perfected one,when he really is no such thing.In the world with its divinities,that crook is truly the lowest lowlife.These who are called lowlifesI have explained to you.One's not a lowlife by birth,nor by birth is one a brahmin.One's a lowlife by one's deeds,by deeds one's a brahmin.And also you should knowaccording to this example.A corpse-worker’s son of the dog-eating castebecame renowned as Mātaṅga.Mātaṅga achieved the highest fameso very hard to find.Lots of aristocrats and brahminscame to serve him.He ascended the stainless highwaythat leads to the heavens;having discarded sensual desire,he was reborn in a realm of divinity.His birth did not prevent himfrom rebirth in the realm of divinity...The Buddha's words, Vasalasutta Snp 1.7

The Discourse on Living HappilyThis was spoken by the Blessed One, spoken by the Arahant; thus have I heard— “Monks, a bhikkhu endowed with two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected. Which two? Guarding the doors of the senses, and knowing moderation in food. Monks, a bhikkhu endowed with these two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. Therein it is said: “The eye, ear, and nose, the tongue, body, and also the mind; These are the doors of a bhikkhu here that are well-guarded. And knowing moderation in food, and restrained in the senses; He attains physical happiness, mental happiness, happiness. With a body not burning, with a mind not burning; Whether by day or by night, such a one lives in happiness.” This meaning was also spoken by the Blessed One; thus have I heard. The Buddha's words, sukhavihārasutta from Tipitaka_Pali_Reader

The Way. Translated by Bhikkhu BodhiAt Savatthī. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.“Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.”The Buddha's words, Dutiyapaṭipadāsutta SN 45.24. Translated by Bhikkhu Bodhi

Adhamma Sutta“Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is beneficial. Having known unrighteousness and what is unbeneficial, and having known righteousness and what is beneficial, one should practice in accordance with righteousness and what is beneficial. “And what, bhikkhus, is unrighteousness and what is unbeneficial? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation—this, bhikkhus, is called unrighteousness and what is unbeneficial. “And what, bhikkhus, is righteousness and what is beneficial? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation—this, bhikkhus, is called righteousness and what is beneficial. “‘Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is beneficial. Having known unrighteousness and what is unbeneficial, and having known righteousness and what is beneficial, one should practice in accordance with righteousness and what is beneficial’—this is what was said, and it was said with reference to this.”The Buddha's words, paṭhamaadhammasutta from Tipitaka_Pali_Reader

“Monks, there are these five ways of removing ill will, by which a monk should completely remove any ill will that has arisen. Which five? Monks, if ill will arises towards a certain person, one should cultivate loving-kindness towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate compassion towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate equanimity towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should not pay attention to that person, not give attention to them; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should reflect on the ownership of kamma regarding that person: ‘This venerable one is owner of his kamma, heir to his kamma, born of his kamma, related to his kamma, has his kamma as his refuge; whatever kamma he performs, good or bad, of that he will be the heir’; in this way, ill will towards that person should be removed. These, monks, are the five ways of removing ill will, by which a monk should completely remove any ill will that has arisen.”The Buddha's words, Paṭhamaāghātapaṭivinaya Sutta from Tipitaka_Pali_Reader

“Bhikkhus, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, five kinds of knowledge arise that are personally yours. What five? The knowledge arises that is personally yours: ‘This concentration is presently pleasant and in the future has a pleasant result.’ The knowledge arises that is personally yours: ‘This concentration is noble and spiritual.’ The knowledge arises that is personally yours: ‘This concentration is not practiced by low persons.’ The knowledge arises that is personally yours: ‘This concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing the defilements.’ The knowledge arises that is personally yours: ‘I enter this concentration mindfully and I emerge from it mindfully.’ Bhikkhus, being alert and continuously mindful, develop concentration that is measureless. When you are alert and mindful, developing concentration that is measureless, these five kinds of knowledge arise that are personally yours.”The Buddha's words/Samādhisutta AN 5.27. Translated by Bhikkhu Bodhi

At Savatthi. “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.“And what does he understand as it really is? He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’“Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are.“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.’”The Buddha's words/Samādhisutta SN 56.1. Translated by Bhikkhu Bodhi

The Discourse on the YoungstersTHUS HAVE I HEARD: At one time the Bhagavā was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, many youngsters were catching fish between Sāvatthī and Jeta’s Grove. Then the Bhagavā, having dressed in the morning, and taking his bowl and robe, entered Sāvatthī for alms. The Bhagavā saw those many youngsters catching fish between Sāvatthī and Jeta’s Grove. Having seen them, he approached those youngsters; having approached, he said to them: “Are you afraid of suffering, youngsters? Is suffering disagreeable to you?” “Yes, Venerable Sir, we are afraid of suffering, Venerable Sir, suffering is disagreeable to us.” Then, having understood this matter, the Bhagavā uttered this udāna at that time: “If you are afraid of suffering, if suffering is disagreeable to you, Do not commit any evil deed, whether openly or in secret. If you will commit evil deeds, or if you are committing them now, There is no escape from suffering for you, even if you flee after it has come.”The Buddha's words/kumārakasutta from Tipitaka_Pali_Reader

The Sutta on Debt“Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.”“That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is imprisonment, bhikkhus, suffering in the world for a pleasure-seeker?” “Yes, Venerable Sir.”“Thus, bhikkhus, poverty is suffering in the world for a pleasure-seeker; taking on debt is suffering in the world for a pleasure-seeker; interest is suffering in the world for a pleasure-seeker; dunning is suffering in the world for a pleasure-seeker; pursuit is suffering in the world for a pleasure-seeker; imprisonment is suffering in the world for a pleasure-seeker. In the same way, bhikkhus, whoever has no faith in wholesome states, no shame in wholesome states, no dread in wholesome states, no energy in wholesome states, no wisdom in wholesome states—this one, bhikkhus, is called poor, propertyless, and destitute in the Noble One’s Discipline.“That poor, propertyless, destitute person, bhikkhus, when faith is absent in wholesome states, when shame is absent in wholesome states, when dread is absent in wholesome states, when energy is absent in wholesome states, when wisdom is absent in wholesome states, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. This I call his taking on debt.“For the purpose of concealing that bodily misconduct, he forms an evil wish. ‘May they not know me!’ he wishes, ‘May they not know me!’ he resolves, ‘May they not know me!’ he speaks, ‘May they not know me!’ he strives with his body. For the purpose of concealing that verbal misconduct… For the purpose of concealing that mental misconduct… ‘May they not know me!’ he strives with his body. This I call his interest.“His virtuous fellow Dhamma-farers say to him thus: ‘This Venerable One is such a doer, such a practitioner.’ This I call his dunning.“Whether he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil unwholesome thoughts accompanied by remorse assail him. This I call his pursuit.“That poor, propertyless, destitute person, bhikkhus, having performed bodily misconduct, having performed verbal misconduct, having performed mental misconduct, after the breakup of the body, after death, is imprisoned either in the bonds of hell or in the bonds of the animal realm. I do not see, bhikkhus, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage, as this, bhikkhus, bond of hell or bond of the animal realm.”The Buddha's words/Iṇasutta from Tipitaka_Pali_Reader

ImpermanentAt Savatthi. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging.“Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging.“If, bhikkhus, a bhikkhu’s mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate towards the feeling element … towards the perception element … towards the volitional formations element … towards the consciousness element, it is liberated from the taints by nonclinging.“By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”The Buddha's words/ Aniccasutta SN 22.45. Translated by Bhikkhu Bodhi

The Spiritual Life.“Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.”The Blessed One taught the spiritual life,not based on tradition, culminating in nibbāna,lived for the sake ofrestraint and abandoning.This is the path of the great beings,the path followed by the great seers.Those who practice itas taught by the Buddha,acting upon the Teacher’s guidance,will make an end of suffering.The Buddha's words/Brahmacariyasutta AN 4.25. Translated by Bhikkhu Bodhi

Trainings. “Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others.“And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn’t encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn’t encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn’t encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others.“And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn’t abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own.“And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn’t abstain from the taking of life and doesn’t encourage others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing and doesn’t encourage others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct and doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying and doesn’t encourage others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness and doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others.“And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others.“These are the four types of individuals to be found existing in the world.”The Buddha's words/Sikkhāpadasutta AN 4.99. Translated by Thanissaro Bhikkhu

The Discourse on Abusive SpeechAt one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground. The brahmin Akkosaka Bhāradvāja heard, “It seems that a brahmin of the Bhāradvāja clan has gone forth from home into homelessness in the presence of the ascetic Gotama.” Angry and displeased, he went to where the Blessed One was; having approached, he abused and reviled the Blessed One with harsh, rude words. When this was said, the Blessed One said to the brahmin Akkosaka Bhāradvāja: “What do you think, brahmin, do your friends, companions, relatives, kin, and guests sometimes come to you?” “Sometimes, good Gotama, my friends, companions, relatives, kin, and guests do come to me.” “What do you think, brahmin, do you sometimes provide them with chewable food, edible food, or lickable food?” “Sometimes, good Gotama, I do provide them with chewable food, edible food, or lickable food.” “If, brahmin, they do not accept it, whose does that food become?” “If, good Gotama, they do not accept it, it remains ours.” “Even so, brahmin, what you abuse us with, who do not abuse; what you provoke us with, who do not provoke; what you revile us with, who do not revile—that we do not accept. It remains yours, brahmin; it remains yours, brahmin.” “Indeed, brahmin, one who abuses an abuser, provokes a provoker, reviles a reviler—such a one is said to eat together and share together. We neither eat together nor share together with you. It remains yours, brahmin; it remains yours, brahmin.” “The assembly, together with the king, knows the good Gotama thus: ‘The ascetic Gotama is an Arahant.’ Yet the good Gotama gets angry.” “How can there be anger for one without anger, for one who is restrained, living righteously, released by perfect knowledge, peaceful, steadfast? It is worse for him who retaliates to an angry man; one who does not retaliate to an angry man conquers a battle hard to conquer.He acts for the welfare of both, of himself and of the other, who, knowing the other to be angry, remains mindful and calm. People think them fools who do not understand the Dhamma, those who heal both, himself and the other.” When this was said, the brahmin Akkosaka Bhāradvāja said to the Blessed One: “Excellent, good Gotama… I go for refuge to the good Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth in the presence of the good Gotama, may I receive the full ordination.” And the brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One; he received the full ordination. Not long after his full ordination, Venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, ardent, and resolute, in no long time, by realizing it for himself with direct knowledge, here and now entered upon and abode in that unsurpassed goal of the holy life, for the sake of which clansmen rightly go forth from home into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Bhāradvāja became one of the Arahants.The Buddha's words

The one-way path for the purification of beings. Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in Ambapali’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”“Venerable sir!” the bhikkhus replied. The Blessed One said this:“Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness. What four?“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, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.”This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.The Buddha's words/Ambapālisutta SN 47.1. Translated by Bhikkhu Bodhi

Giving. Translated by John D. Ireland“Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds.”If beings only knew—So said the Great Sage—How the result of sharingIs of such great fruit,With a gladdened mind,Rid of the stain of meanness,They would duly give to noble onesWho make what is given fruitful.Having given much food as offeringsTo those most worthy of offerings,The donors go to heavenOn departing the human state.Having gone to heaven they rejoice,And enjoying pleasures there,The unselfish experience the resultOf generously sharing with others.

The Layperson’S Proper PracticeThen the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him:“Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four?“Here, householder, a noble disciple serves the Saṅgha of bhikkhus with robes; he serves the Saṅgha of bhikkhus with almsfood; he serves the Saṅgha of bhikkhus with lodgings; he serves the Saṅgha of bhikkhus with medicines and provisions for the sick.“Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven.”When the wise practice the wayproper for the layperson, they servethe virtuous monks of upright conductwith robes, almsfood, lodgings, and medicines:for them both by day and nightmerit always increases;having done excellent deeds,they pass on to a heavenly state.The Buddha's words, Gihisāmīcisutta AN 4.60

Impossible. Translated by Bhikkhu Bodhi“Bhikkhus, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible.“Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of acacia leaves or of pine needles or of myrobalan leaves, I will bring water or a palm fruit,’ this would be impossible; so too, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible.“But, bhikkhus, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible.“Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of lotus leaves or of kino leaves or of maluva leaves, I will bring water or a palm fruit,’ this would be possible; so too, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible.“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.’”The Buddha's words/Khadirapattasutta SN 56.32

The Siṁsapa Grove. Translated by Bhikkhu BodhiOn one occasion the Blessed One was dwelling at Kosambi in a siṁsapa grove. Then the Blessed One took up a few siṁsapa leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?”“Venerable sir, the siṁsapa leaves that the Blessed One has taken up in his hand are few, but those in the siṁsapa grove overhead are numerous.”“So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not taught them.“And what, bhikkhus, have I taught? I have taught: ‘This is suffering’; I have taught: ‘This is the origin of suffering’; I have taught: ‘This is the cessation of suffering’; I have taught: ‘This is the way leading to the cessation of suffering.’ And why, bhikkhus, have I taught this? Because this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have taught this.“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.’”The Buddha's words/Sīsapāvanasutta Saṁyutta Nikāya 56.31

The Discourse on TeachingThis was said by the Blessed One, said by the Arahant, so I heard: ‘‘Bhikkhus, there are two discourses on Dhamma given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course. Which two? ‘See evil as evil’—this is the first discourse on Dhamma; ‘Having seen evil as evil, become disgusted with it, dispassionate towards it, and liberated from it’—this is the second discourse on Dhamma. Bhikkhus, these two discourses on Dhamma are given by the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, in due course.’’ The Blessed One spoke this meaning. Therein it is said: ‘‘Behold the sequential teaching of the Buddha, the Tathāgata, who has compassion for all beings; And the two Dhammas declared by him. And see this evil as evil, and become dispassionate towards it; Then, with minds dispassionate, you will make an end of suffering.’’ This meaning was also spoken by the Blessed One, so I heard.The Buddha's words/desanāsutta

The Four Noble Truths. Translated by Bhikkhu Bodhi“Bhikkhus, there are these 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.“And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates subject to clinging; that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the noble truth of suffering.“And what, bhikkhus, is the noble truth of the origin of suffering? It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the noble truth of the origin of suffering.“And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering.“And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the noble truth of the way leading to the cessation of suffering.“These, bhikkhus, are the Four Noble Truths.“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.’”Khandhasutta SN 56.13

The Inscription.“Bhikkhus, these three types of individuals exist, are found in the world. Which three? The individual like an inscription on rock, the individual like an inscription on earth, the individual like an inscription on water. And which, bhikkhus, is the individual like an inscription on rock? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his persists for a long time. Just as, bhikkhus, an inscription on rock is not quickly erased by wind or water, but lasts for a long time; even so, bhikkhus, a certain individual here frequently gets angry. And that anger of his persists for a long time. This, bhikkhus, is called the individual like an inscription on rock. “And which, bhikkhus, is the individual like an inscription on earth? Here, bhikkhus, a certain individual frequently gets angry. And that anger of his does not persist for a long time. Just as, bhikkhus, an inscription on earth is quickly erased by wind or water, it does not last for a long time; even so, bhikkhus, a certain individual here frequently gets angry. And that anger of his does not persist for a long time. This, bhikkhus, is called the individual like an inscription on earth. “And which, bhikkhus, is the individual like an inscription on water? Here, bhikkhus, a certain individual, even when spoken to harshly, even when spoken to roughly, even when spoken to disagreeably, still reconciles, still unites, still becomes agreeable. Just as, bhikkhus, a line on water quickly disappears and does not remain long; even so, bhikkhus, a certain individual here, though spoken to harshly, roughly, or disagreeably, still reconciles, unites, and becomes agreeable. This, bhikkhus, is called a person like a line on water. These three individuals, bhikkhus, exist and are found in the world.The Buddha's words/Lekhasutta.

Dhanañjānisutta — The Discourse to Dhanañjāni Thus have I heard: At one time the Blessed One was staying in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time, a brahmin woman named Dhanañjāni, of the Bhāradvāja clan, had firm faith in the Buddha, the Dhamma, and the Saṅgha. Then the brahmin woman Dhanañjāni, while serving food to the brahmin of the Bhāradvāja clan, stumbled and three times uttered an exclamation of joy: “Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One; Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One.” When this was said, the brahmin of the Bhāradvāja clan said to Dhanañjāni the brahmin woman, “This low-caste woman, just like this, for any reason at all, speaks in praise of that shaven-headed ascetic. Now, you low-caste woman, I will find fault with that teacher of yours.” “Brahmin, I do not see anyone in the world with its devas, Māras, and Brahmās, among the generation of ascetics, brahmins, devas, and humans, who could find fault with that Blessed One, the Arahant, the Perfectly Self-Awakened One. But, brahmin, you go, and having gone, you will find out.” Then the brahmin of the Bhāradvāja clan, angry and displeased, went to where the Blessed One was; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and amiable talk, he sat down to one side. As he sat to one side, the brahmin of the Bhāradvāja clan addressed the Blessed One with a verse: “Having cut off what does one sleep happily? Having cut off what does one not grieve? The slaying of which single dhamma do you commend, Gotama?” “Having cut off anger one sleeps happily; having cut off anger one does not grieve; O brahmin, the noble ones praise the slaying of anger, whose root is poisonous, whose tip is sweet. For having cut it off, one does not grieve.”When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Excellent, good Gotama, excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or uncover what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes may see forms; even so has the Dhamma been made clear in many ways by the good Gotama. I go for refuge to the Blessed Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth in the presence of the good Gotama, may I receive the full ordination.” And the brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One; he received the full ordination. Not long after his full ordination, Venerable Bhāradvāja, dwelling alone, secluded, diligent, ardent, and resolute, in no long time, by realizing it for himself with direct knowledge, here and now entered upon and abode in that unsurpassed goal of the holy life, for the sake of which clansmen rightly go forth from home into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Bhāradvāja became one of the Arahants.

Non-Decline. Translated by Bhikkhu Bodhi“Bhikkhus, a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbāna. What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness.“And how is a bhikkhu accomplished in virtuous behavior? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is accomplished in virtuous behavior.“And how does a bhikkhu guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties.“And how does a bhikkhu observe moderation in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.’ It is in this way that a bhikkhu observes moderation in eating.“And how is a bhikkhu intent on wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness.“A bhikkhu who possesses these four qualities is incapable of decline and is in the vicinity of nibbāna.”Established in virtuous behavior,restrained in the sense faculties,moderate in eating,intent on wakefulness:a bhikkhu dwells thus ardently,unwearying by day and night,developing wholesome qualitiesto attain security from bondage.A bhikkhu who delights in heedfulness,seeing the danger in heedlessness,is incapable of decline:he is close to nibbāna.The Buddha's words/Aparihāniyasutta Aṅguttara Nikāya 4.37

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.”