Dhamma Audio

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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