Dhamma Audio

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

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

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

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

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

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

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

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

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

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

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

Sappurisasutta Aṅguttara Nikāya 5.42 Translated by Bhikkhu Bodhi“Bhikkhus, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father, his wife and children, his slaves, workers, and servants, his friends and companions, and ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father, his wife and children, his slaves, workers, and servants, his friends and companions, and ascetics and brahmins.”The deities protect one guarded by the Dhamma,who has managed his wealth for the welfare of many.Fame does not forsake one steadfast in the Dhamma,who is learned and of virtuous behavior and observances.Who is fit to blame him,standing in Dhamma,accomplished in virtuous behavior,a speaker of truth,possessing a sense of shame,pure like a coin of refined gold?Even the devas praise him;by Brahmā, too, he is praised.

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

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

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

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

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

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

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

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