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The Buddha's words Kaccānagottasutta SN 12.15 https://suttacentral.net/sn12.15 At 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.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໔໕-໒໔໗/໑໐໑໐-໑໐໒໒ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ນິຄົມຂອງຊາວອັງຄະຊື່ອາປະນະ ໃນແຄວ້ນອັງຄະ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກທ່ານພຣະສາຣີບຸຕມາແລ້ວຕຣັສວ່າ: ສາຣີບຸຕ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນຕະຖາຄົຕ ຫລືໃນສາສນາຂອງຕະຖາຄົຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນພຣະຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນພຣະຕະຖາຄົຕ ຫລືໃນສາສນາຂອງພຣະຕະຖາຄົຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍວິຣິຍະຂອງອະຣິຍະສາວົກນັ້ນ ເປັນວິຣິຍິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນແລ້ວ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຍ່ອມຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍສະຕິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະຕິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມ ໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍສະມາທິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະມາທິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ມີຈິຕຕັ້ງ ໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກຮູ້ແຈ້ງວ່າ ເບື້ອງຕົ້ນແລະທີ່ສຸດແຫ່ງສົງສາຣອັນບຸຄຄົລຮູ້ບໍ່ໄດ້ແລ້ວ ເບື້ອງຕົ້ນແລະທີ່ສຸດຍ່ອມບໍ່ປາກົຕແກ່ເຫລົ່າສັຕຜູ້ມີອະວິຊຊາເປັນເຄື່ອງກັ້ນ ມີຕັນຫາເປັນເຄື່ອງຜູກ ແລ່ນໄປຢູ່ ທ່ອງທ່ຽວໄປຢູ່ ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງອະວິຊຊານັ້ນໆແລ ນັ້ນຄືບົທອັນສງົບ ນັ້ນຄືບົທອັນປະນີຕ (ສັນຕະເມຕັງ ປະທັງ ປະນີຕະເມຕັງ ປະທັງ) ຄືຄວາມສງົບຣະງັບແຫ່ງສັງຂາຣທັງປວງ ຄວາມສະລະຄືນເຊິ່ງອຸປະທິທັງປວງ ຄວາມສິ້ນຕັນຫາ ຄວາມສິ້ນຄວາມກຳນັດ ຄວາມດັບ ນິພພານ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍປັນຍາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນປັນຍິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອະຣິຍະສາວົກນັ້ນແລ ມີສັທທາຢ່າງນີ້ ພະຍາຍາມຢ່າງນີ້ ຄັນພະຍາຍາມແລ້ວ ຣະນຶກຢ່າງນີ້ ຄັນຣະນຶກແລ້ວ ຕັ້ງໝັ້ນຢ່າງນີ້ ຄັນຕັ້ງໝັ້ນແລ້ວ ຮູ້ແຈ້ງຢ່າງນີ້ ຄັນຮູ້ແຈ້ງແລ້ວ ຍ່ອມເຊື່ອໝັ້ນຢ່າງນີ້ວ່າ ທັມເຫລົ່ານີ້ ເປັນທັມທີ່ເຮົາເຄີຍໄດ້ຟັງມາແຕ່ກ່ອນ ບັດນີ້ເຮົາຖືກຕ້ອງດ້ວຍກາຍຢູ່ ແລະເຫັນແຈ້ງແທງຕລອດດ້ວຍປັນຍາ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກໍສັທທາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສັທທິນທຣີຍ໌ ດັ່ງນີ້ແລ. ສາທຸ ສາທຸ ສາຣີບຸຕ! ສາຣີບຸຕ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນຕະຖາຄົຕ ຫລືໃນສາສນາຂອງຕະຖາຄົຕ. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ສາຣີບຸຕ ກໍວິຣິຍະຂອງອະຣິຍະສາວົກນັ້ນ ເປັນວິຣິຍິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນແລ້ວ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຍ່ອມຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ສາຣີບຸຕ ກໍສະຕິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະຕິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມ ໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ສາຣີບຸຕ ກໍສະມາທິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະມາທິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ມີຈິຕຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກຮູ້ແຈ້ງວ່າ ເບື້ອງຕົ້ນແລະທີ່ສຸດແຫ່ງສົງສາຣອັນບຸຄຄົລຮູ້ບໍ່ໄດ້ແລ້ວ ເບື້ອງຕົ້ນແລະທີ່ສຸດຍ່ອມບໍ່ປາກົຕແກ່ເຫລົ່າສັຕຜູ້ມີອະວິຊຊາເປັນເຄື່ອງກັ້ນ ມີຕັນຫາເປັນເຄື່ອງຜູກ ແລ່ນໄປຢູ່ ທ່ອງທ່ຽວໄປຢູ່ ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງອະວິຊຊານັ້ນໆແລ ນັ້ນຄືບົທອັນສງົບ ນັ້ນຄືບົທອັນປະນີຕ (ສັນຕະເມຕັງ ປະທັງ ປະນີຕະເມຕັງ ປະທັງ) ຄືຄວາມສງົບຣະງັບແຫ່ງສັງຂາຣທັງປວງ ຄວາມສະລະຄືນເຊິ່ງອຸປະທິທັງປວງ ຄວາມສິ້ນຕັນຫາ ຄວາມສິ້ນຄວາມກຳນັດ ຄວາມດັບ ນິພພານ. ສາຣີບຸຕ ກໍປັນຍາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນປັນຍິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກນັ້ນ ມີສັທທາຢ່າງນີ້ ພະຍາຍາມຢ່າງນີ້ ຄັນພະຍາຍາມແລ້ວ ຣະນຶກຢ່າງນີ້ ຄັນຣະນຶກແລ້ວ ຕັ້ງໝັ້ນຢ່າງນີ້ ຄັນຕັ້ງໝັ້ນແລ້ວ ຮູ້ແຈ້ງຢ່າງນີ້ ຄັນຮູ້ແຈ້ງແລ້ວ ຍ່ອມເຊື່ອໝັ້ນຢ່າງນີ້ວ່າ ທັມເຫລົ່ານີ້ ເປັນທັມທີ່ເຮົາເຄີຍໄດ້ຟັງມາແຕ່ກ່ອນ ບັດນີ້ເຮົາຖືກຕ້ອງດ້ວຍກາຍຢູ່ ແລະເຫັນແຈ້ງແທງຕລອດດ້ວຍປັນຍາ. ສາຣີບຸຕ ກໍສັທທາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສັທທິນທຣີຍ໌ ດັ່ງນີ້ແລ.

The Buddha's words Ekapuggalavagga AN 1.170–187 https://suttacentral.net/an1.170-187 “One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” “The appearance of one person, mendicants, is rare in the world. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose appearance is rare in the world.” “One person, mendicants, arises in the world who is an incredible human being. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world who is an incredible human being.” “The death of one person, mendicants, is regretted by many people. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose death is regretted by many people.” “One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.” “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” “Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

The Buddha's words Dvedhāvitakkasutta MN 19 https://suttacentral.net/mn19 THUS HAE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this: “Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, it occurred to me: ‘Suppose that I divide my thoughts into two classes. Then I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty, and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty. “As I abided thus, diligent, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: ‘This thought of sensual desire has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.’ When I considered: ‘This leads to my own affliction,’ it subsided in me; when I considered: ‘This leads to others’ affliction,’ it subsided in me; when I considered: ‘This leads to the affliction of both,’ it subsided in me; when I considered: ‘This obstructs wisdom, causes difficulties, and leads away from Nibbāna,’ it subsided in me. Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it. “As I abided thus, diligent, ardent, and resolute, a thought of ill will arose in me…a thought of cruelty arose in me. I understood thus: ‘This thought of cruelty has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.‘ When I considered thus…it subsided in me. Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it. “Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill will…upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty. “Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them. Why is that? Because he sees that he could be flogged, imprisoned, fined, or blamed if he let them stray into the crops. So too I saw in unwholesome states danger, degradation, and defilement, and in wholesome states the blessing of renunciation, the aspect of cleansing. “As I abided thus, diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus: ‘This thought of renunciation has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. “As I abided thus, diligent, ardent, and resolute, a thought of non-ill will arose in me…a thought of non-cruelty arose in me. I understood thus: ‘This thought of non-cruelty has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. “Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of renunciation, he has abandoned the thought of sensual desire to cultivate the thought of renunciation, and then his mind inclines to thoughts of renunciation. If he frequently thinks and ponders upon thoughts of non-ill will…upon thoughts of non-cruelty, he has abandoned the thought of cruelty to cultivate the thought of non-cruelty, and then his mind inclines to thoughts of non-cruelty. “Just as in the last month of the hot season, when all the crops have been brought inside the villages, a cowherd would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there; so too, there was need for me only to be mindful that those states were there. “Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified. “Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. “With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. “With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ “With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars I recollected my manifold past lives. “This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions. “This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of the taints.’ “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ “This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “Suppose, bhikkhus, that in a wooded range there was a great low-lying marsh near which a large herd of deer lived. Then a man appeared desiring their ruin, harm, and bondage, and he closed off the safe and good path to be traveled joyfully, and he opened up a false path, and he put out a decoy and set up a dummy so that the large herd of deer might later come upon calamity, disaster, and loss. But another man came desiring their good, welfare, and protection, and he reopened the safe and good path that led to their happiness, and he closed off the false path, and he removed the decoy and destroyed the dummy, so that the large herd of deer might later come to growth, increase, and fulfilment. “Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man desiring their ruin, harm, and bondage’ is a term for Māra the Evil One. ‘The false path’ is a term for the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for ignorance. ‘The man desiring their good, welfare, and protection’ is a term for the Tathāgata, accomplished and fully enlightened. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. “So, bhikkhus, the safe and good path to be traveled joyfully has been reopened by me, the wrong path has been closed off, the decoy removed, the dummy destroyed. “What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. There are these roots of trees, these empty huts. Meditate, bhikkhus, do not delay or else you will regret it later. This is our instruction to you.” That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

The Buddha's words Mahāpariḷāhasutta SN 56.43 https://suttacentral.net/sn56.43 Photo by Hasan Almasi on Unsplash “Bhikkhus, there exists a hell named the Great Conflagration. There, whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear … Whatever odour one smells with the nose … Whatever taste one savours with the tongue … Whatever tactile object one feels with the body … Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable.” When this was said, a certain bhikkhu said to the Blessed One: “That conflagration, venerable sir, is indeed terrible; that conflagration is indeed very terrible. But is there, venerable sir, any other conflagration more terrible and frightful than that one?” “There is, bhikkhu.” “But what, venerable sir, is that conflagration more terrible and frightful than that one?” “Those ascetics or brahmins, bhikkhu, who do not understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they delight in volitional formations that lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to aging, generate volitional formations that lead to death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they are burnt by the conflagration of birth, burnt by the conflagration of aging, burnt by the conflagration of death, burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say. “But, bhikkhu, those ascetics and brahmins who understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to birth, nor generate volitional formations that lead to aging, nor generate volitional formations that lead to death, nor generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they are not burnt by the conflagration of birth, nor burnt by the conflagration of aging, nor burnt by the conflagration of death, nor burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ເອກ-ທຸກ-ຕິກນິບາຕ ໒໐/໒໑໔-໒໑໕/໕໑໙ Photo by Katarzyna Kos on Unsplash ຄັ້ງນັ້ນແລ ທ່ານພຣະອານົນທ໌ໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມ ໓ ຢ່າງນີ້ ຟຸ້ງໄປຕາມລົມຢ່າງດຽວ ຟຸ້ງໄປທວນລົມບໍ່ໄດ້. ກິ່ນຫອມ ໓ ຢ່າງນັ້ນເປັນຢ່າງໃດ? ຄື ກິ່ນທີ່ຮາກ, ກິ່ນທີ່ແກ່ນ, ກິ່ນທີ່ດອກ, ກິ່ນຫອມ ໓ ຢ່າງນີ້ແລ ຟຸ້ງໄປຕາມລົມຢ່າງດຽວ ຟຸ້ງໄປທວນລົມບໍ່ໄດ້. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ ມີຢູ່ຫລືໜໍ? ອານົນທ໌! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ມີຢູ່. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ເປັນຢ່າງໃດ? ອານົນທ໌! ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມໃດໃນໂລກນີ້ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ ສະມະນະຫລືພຣາມນ໌ທຸກທິສຍ່ອມກ່າວສັນລະເສີນຄຸນຂອງເຂົາວ່າ ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມແຫ່ງນັ້ນ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ. ແມ່ນແຕ່ເທວະດາທັງຫລາຍກໍກ່າວສັນລະເສີນຄຸນຂອງເຂົາວ່າ ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມແຫ່ງນັ້ນ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ. ອານົນທ໌! ກິ່ນຫອມນີ້ແລ ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້. ກິ່ນດອກໄມ້ຟຸ້ງທວນລົມໄປບໍ່ໄດ້ ກິ່ນຈັນທ໌ ກິ່ນກິດສນາ ຫລືກິ່ນມັລລິກາກໍຟຸ້ງທວນລົມໄປບໍ່ໄດ້ ສ່ວນກິ່ນຂອງສັປບຸຣຸສຍ່ອມຟຸ້ງທວນລົມໄປໄດ້ ເພາະສັປບຸຣຸສຟຸ້ງໄປທຸກທິສ.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ຂັນທະວາຣະວັຄ ໑໗/໓໓/໗໑-໗໒ Photo by Daniel Brubaker on Unsplash ພິກຂຸທັງຫລາຍ! ສິ່ງໃດບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະສິ່ງນັ້ນເສຍ ສິ່ງນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ພິກຂຸທັງຫລາຍ! ກໍອັນໃດບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ? ຣູປບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະຣູປນັ້ນເສຍ ຣູປນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ເວທະນາບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະເວທະນານັ້ນເສຍ ເວທະນານັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ສັນຍາບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະສັນຍານັ້ນເສຍ ສັນຍານັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ສັງຂາຣທັງຫລາຍບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະສັງຂາຣທັງຫລາຍນັ້ນເສຍ ສັງຂາຣທັງຫລາຍນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ວິນຍານບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະວິນຍານນັ້ນເສຍ ວິນຍານນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນຊົນຍ່ອມນຳໄປ ຍ່ອມເຜົາ ຫລືກະທຳຕາມປັຈຈັຍເຊິ່ງຫຍ້າ ໄມ້ ກິ່ງໄມ້ ແລະໃບໄມ້ ໃນເຊຕະວັນວິຫາຣນີ້ ກໍພວກເຈົ້າທັງຫລາຍຍ່ອມຄິດຢ່າງນີ້ຫລືວ່າ ຊົນຍ່ອມນຳໄປ ຍ່ອມເຜົາ ຫລືກະທຳຕາມປັຈຈັຍເຊິ່ງເຮົາທັງຫລາຍ? ພິກຂຸທັງຫລາຍກຣາບທູລວ່າ: ບໍ່ເປັນຢ່າງນັ້ນ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ເພາະສິ່ງນັ້ນບໍ່ແມ່ນຕົນ ຫລືສິ່ງທີ່ເນື່ອງດ້ວຍຕົນ. ພິກຂຸທັງຫລາຍ! ສັນນັ້ນເໝືອນກັນ ຣູປບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະຣູປນັ້ນເສຍ ຣູປນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ເວທະນາບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະເວທະນານັ້ນເສຍ ເວທະນານັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ສັນຍາບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະສັນຍານັ້ນເສຍ ສັນຍານັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ສັງຂາຣທັງຫລາຍບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະສັງຂາຣທັງຫລາຍນັ້ນເສຍ ສັງຂາຣທັງຫລາຍນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ. ວິນຍານບໍ່ແມ່ນຂອງພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະວິນຍານນັ້ນເສຍ ວິນຍານນັ້ນອັນພວກເຈົ້າທັງຫລາຍລະໄດ້ແລ້ວ ຈັກເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂ.

The Buddha's words Mārasutta SN 23.1 https://suttacentral.net/sn23.1 At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘Māra’. How is Māra defined?” “When there is form, Rādha, there may be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly.” “But sir, what’s the purpose of seeing rightly?” “Disillusionment is the purpose of seeing rightly.” “But what’s the purpose of disillusionment?” “Dispassion is the purpose of disillusionment.” “But what’s the purpose of dispassion?” “Freedom is the purpose of dispassion.” “But what’s the purpose of freedom?” “Extinguishment is the purpose of freedom.” “But sir, what is the purpose of extinguishment?” “Your question goes too far, Rādha. You couldn’t figure out the limit of questions. For extinguishment is the culmination, destination, and end of the spiritual life.”

The Buddha's words Kulasutta AN 5.199 https://suttacentral.net/an5.199 “When ethical renunciates come to a family, the people create much merit for five reasons. What five? When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven. When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family. When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious. When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth. When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom. When ethical renunciates come to a family, the people create much merit for these five reasons.”

The Buddha's words Mahātaṇhāsaṅkhayasutta MN 38 https://suttacentral.net/mn38 Photo by Lesly Juarez on Unsplash Setting Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion a pernicious view had arisen in a bhikkhu named Sāti, son of a fisherman, thus: “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.” Several bhikkhus, having heard about this, went to the bhikkhu Sāti and asked him: “Friend Sāti, is it true that such a pernicious view has arisen in you?” “Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.” Then those bhikkhus, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus: “Friend Sāti, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.” Yet although pressed and questioned and cross-questioned by those bhikkhus in this way, the bhikkhu Sāti, son of a fisherman, still obstinately adhered to that pernicious view and continued to insist upon it. Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we could not detach the bhikkhu Sāti, son of a fisherman, from this pernicious view, we have reported this matter to the Blessed One.” Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Sāti, son of a fisherman, in my name that the Teacher calls him.”—“Yes, venerable sir,” he replied, and he went to the bhikkhu Sāti and told him: “The Teacher calls you, friend Sāti.” “Yes, friend,” he replied, and he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him: “Sāti, is it true that the following pernicious view has arisen in you: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another’?” “Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.” “What is that consciousness, Sāti?” “Venerable sir, it is that which speaks and feels and experiences here and there the result of good and bad actions.” “Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, have I not stated in many ways consciousness to be dependently arisen, since without a condition there is no origination of consciousness? But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time.” Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, what do you think? Has this bhikkhu Sāti, son of a fisherman, kindled even a spark of wisdom in this Dhamma and Discipline?” “How could he, venerable sir? No, venerable sir.” When this was said, the bhikkhu Sāti, son of a fisherman, sat silent, dismayed, with shoulders drooping and head down, glum, and without response. Then, knowing this, the Blessed One told him: “Misguided man, you will be recognised by your own pernicious view. I shall question the bhikkhus on this matter.” Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, do you understand the Dhamma taught by me as this bhikkhu Sāti, son of a fisherman, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit?” “No, venerable sir. For in many discourses the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness.” “Good, bhikkhus. It is good that you understand the Dhamma taught by me thus. For in many ways I have stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. But this bhikkhu Sāti, son of a fisherman, misrepresents us by his wrong grasp and injures himself and stores up much demerit; for this will lead to the harm and suffering of this misguided man for a long time. Conditionality of Consciousness “Bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness; when consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises dependent on the nose and odours, it is reckoned as nose-consciousness; when consciousness arises dependent on the tongue and flavours, it is reckoned as tongue-consciousness; when consciousness arises dependent on the body and tangibles, it is reckoned as body-consciousness; when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness. Just as fire is reckoned by the particular condition dependent on which it burns—when fire burns dependent on logs, it is reckoned as a log fire; when fire burns dependent on faggots, it is reckoned as a faggot fire; when fire burns dependent on grass, it is reckoned as a grass fire; when fire burns dependent on cowdung, it is reckoned as a cowdung fire; when fire burns dependent on chaff, it is reckoned as a chaff fire; when fire burns dependent on rubbish, it is reckoned as a rubbish fire—so too, consciousness is reckoned by the particular condition dependent on which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness…when consciousness arises dependent on the mind and mind-objects, it is reckoned as mind-consciousness. General Questionnaire on Being “Bhikkhus, do you see: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, do you see: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.” “Bhikkhus, does doubt arise when one is uncertain thus: ‘Has this come to be’?”—“Yes, venerable sir.”—“Bhikkhus, does doubt arise when one is uncertain thus: ‘Does its origination occur with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, does doubt arise when one is uncertain thus: ‘With the cessation of that nutriment, is what has come to be subject to cessation’?”—“Yes, venerable sir.” “Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.” “Bhikkhus, are you thus free from doubt here: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, are you thus free from doubt here: ‘Its origination occurs with that as nutriment’?” —“Yes, venerable sir.”—“Bhikkhus, are you thus free from doubt here: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.” “Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘This has come to be’?”—“Yes, venerable sir.”—“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”—“Yes, venerable sir.”—“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”—“Yes, venerable sir.” “Bhikkhus, purified and bright as this view is, if you adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”—“No, venerable sir.”—“Bhikkhus, purified and bright as this view is, if you do not adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”—“Yes, venerable sir.” Nutriment and Dependent Origination “Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those about to come to be. What four? They are: physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. “Now, bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving as their source, craving as their origin; they are born and produced from craving. And this craving has what as its source…? Craving has feeling as its source…And this feeling has what as its source…? Feeling has contact as its source…And this contact has what as its source…? Contact has the sixfold base as its source…And this sixfold base has what as its source…? The sixfold base has mentality-materiality as its source…And this mentality-materiality has what as its source…? Mentality-materiality has consciousness as its source…And this consciousness has what as its source…? Consciousness has formations as its source…And these formations have what as their source, what as their origin, from what are they born and produced? Formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance. Forward Exposition on Arising “So, bhikkhus, with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. Reverse Order Questionnaire on Arising “‘With birth as condition, ageing and death’: so it was said. Now, bhikkhus, do ageing and death have birth as condition or not, or how do you take it in this case?” “Ageing and death have birth as condition, venerable sir. Thus we take it in this case: ‘With birth as condition, ageing and death.’” “‘With being as condition, birth’: so it was said. Now, bhikkhus, does birth have being as condition or not, or how do you take it in this case?” “Birth has being as condition, venerable sir. Thus we take it in this case: ‘With being as condition, birth.’” “‘With clinging as condition, being’: so it was said. Now, bhikkhus, does being have clinging as condition or not, or how do you take it in this case?” “Being has clinging as condition, venerable sir. Thus we take it in this case: ‘With clinging as condition, being.’” “‘With craving as condition, clinging’: so it was said. Now, bhikkhus, does clinging have craving as condition or not, or how do you take it in this case?” “Clinging has craving as condition, venerable sir. Thus we take it in this case: ‘With craving as condition, clinging.’” “‘With feeling as condition, craving’: so it was said. Now, bhikkhus, does craving have feeling as condition or not, or how do you take it in this case?” “Craving has feeling as condition, venerable sir. Thus we take it in this case: ‘With feeling as condition, craving.’” “‘With contact as condition, feeling’: so it was said. Now, bhikkhus, does feeling have contact as condition or not, or how do you take it in this case?” “Feeling has contact as condition, venerable sir. Thus we take it in this case: ‘With contact as condition, feeling.’” “‘With the sixfold base as condition, contact’: so it was said. Now, bhikkhus, does contact have the sixfold base as condition or not, or how do you take it in this case?” “Contact has the sixfold base as condition, venerable sir. Thus we take it in this case: ‘With the sixfold base as condition, contact.’” “‘With mentality-materiality as condition, the sixfold base’: so it was said. Now, bhikkhus, does the sixfold base have mentality-materiality as condition or not, or how do you take it in this case?” “The sixfold base has mentality-materiality as condition, venerable sir. Thus we take it in this case: ‘With mentality-materiality as condition, the sixfold base.’” “‘With consciousness as condition, mentality-materiality’: so it was said. Now, bhikkhus, does mentality-materiality have consciousness as condition or not, or how do you take it in this case?” “Mentality-materiality has consciousness as condition, venerable sir. Thus we take it in this case: ‘With consciousness as condition, mentality-materiality.’” “‘With formations as condition, consciousness’: so it was said. Now, bhikkhus, does consciousness have formations as condition or not, or how do you take it in this case?” “Consciousness has formations as condition, venerable sir. Thus we take it in this case: ‘With formations as condition, consciousness.’” “‘With ignorance as condition, formations’: so it was said. Now, bhikkhus, do formations have ignorance as condition or not, or how do you take it in this case?” “Formations have ignorance as condition, venerable sir. Thus we take it in this case: ‘With ignorance as condition, formations. ’” Recapitulation on Arising “Good, bhikkhus. So you say thus, and I also say thus: ‘When this exists, that comes to be; with the arising of this, that arises.’ That is, with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. Forward Exposition on Cessation “But with the remainderless fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of mentality-materiality; with the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the sixfold base, 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 being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering. Reverse Order Questionnaire on Cessation “‘With the cessation of birth, cessation of ageing and death’: so it was said. Now, bhikkhus, do ageing and death cease with the cessation of birth or not, or how do you take it in this case?” “Ageing and death cease with the cessation of birth, venerable sir. Thus we take it in this case: ‘With the cessation of birth, cessation of ageing and death.’” “‘With the cessation of being, cessation of birth’…‘With the cessation of clinging, cessation of being’…‘With the cessation of craving, cessation of clinging’…‘With the cessation of feeling, cessation of craving’…‘With the cessation of contact, cessation of feeling’ …’With the cessation of the sixfold base, cessation of contact’…‘With the cessation of mentality-materiality, cessation of the sixfold base’…‘With the cessation of consciousness, cessation of mentality-materiality’…‘With the cessation of formations, cessation of consciousness’…‘With the cessation of ignorance, cessation of formations’: so it was said. Now, bhikkhus, do formations cease with the cessation of ignorance or not, or how do you take it in this case?” “Formations cease with the cessation of ignorance, venerable sir. Thus we take it in this case: ‘With the cessation of ignorance, cessation of formations.’” Recapitulation on Cessation “Good, bhikkhus. So you say thus, and I also say thus: ‘When this does not exist, that does not come to be; with the cessation of this, that ceases.’ That is, with the cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of mentality-materiality; with the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the sixfold base, 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 being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering. Personal Knowledge “Bhikkhus, knowing and seeing in this way, would you run back to the past thus: ‘Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past?’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you run forward to the future thus: ‘Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we become in the future?’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you now be inwardly perplexed about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?’?”—“No, venerable sir.” “Bhikkhus, knowing and seeing in this way, would you speak thus: ‘The Teacher is respected by us. We speak as we do out of respect for the Teacher’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you speak thus: ‘The Recluse says this, and we speak thus at the bidding of the Recluse’?”—“No, venerable sir.”—“Knowing and seeing in this way, would you acknowledge another teacher?”—“No, venerable sir.”—“Knowing and seeing in this way, would you return to the observances, tumultuous debates, and auspicious signs of ordinary recluses and brahmins, taking them as the core of the holy life?”—“No, venerable sir.”—“Do you speak only of what you have known, seen, and understood for yourselves?” —“Yes, venerable sir.” “Good, bhikkhus. So you have been guided by me with this Dhamma, which is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves. For it was with reference to this that it has been said: ‘Bhikkhus, this Dhamma is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’ The Round of Existence: Conception to Maturity “Bhikkhus, the descent of the embryo takes place through the union of three things. Here, there is the union of the mother and father, but the mother is not in season, and the gandhabba is not present—in this case no descent of an embryo takes place. Here, there is the union of the mother and father, and the mother is in season, but the gandhabba is not present—in this case too no descent of the embryo takes place. But when there is the union of the mother and father, and the mother is in season, and the gandhabba is present, through the union of these three things the descent of the embryo takes place. “The mother then carries the embryo in her womb for nine or ten months with much anxiety, as a heavy burden. Then, at the end of nine or ten months, the mother gives birth with much anxiety, as a heavy burden. Then, when the child is born, she nourishes it with her own blood; for the mother’s breast-milk is called blood in the Noble One’s Discipline. “When he grows up and his faculties mature, the child plays at such games as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy carts, and a toy bow and arrow. “When he grows up and his faculties mature still further, the youth enjoys himself provided and endowed with the five cords of sensual pleasure, with forms cognizable by the eye… sounds cognizable by the ear…odours cognizable by the nose… flavours cognizable by the tongue…tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. The Continuation of the Round “On seeing a form with the eye, he lusts after it if it is pleasing; he dislikes it if it is unpleasing. He abides with mindfulness of the body unestablished, with a limited mind, and he does not understand as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Engaged as he is in favouring and opposing, whatever feeling he feels—whether pleasant or painful or neither-painful-nor-pleasant—he delights in that feeling, welcomes it, and remains holding to it. As he does so, delight arises in him. Now delight in feelings is clinging. With his clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. “On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he lusts after it if it is pleasing; he dislikes it if it is unpleasing…Now delight in feelings is clinging. With his clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. The Ending of the Round: The Gradual Training “Here, bhikkhus, a Tathāgata appears in the world, accomplished, fully enlightened…as Sutta 27, §§11-18 [268-69]…he purifies his mind from doubt. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. The Ending of the Round: Full Cessation “On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with mindfulness of the body established, with an immeasurable mind, and he understands as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Having thus abandoned favouring and opposing, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he does not delight in that feeling, welcome it, or remain holding to it. As he does not do so, delight in feelings ceases in him. With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering. “On hearing a sound with the ear…On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing…With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering. Conclusion “Bhikkhus, remember this discourse of mine briefly as deliverance in the destruction of craving; but remember the bhikkhu Sāti, son of a fisherman, as caught up in a vast net of craving, in the trammel of craving.” That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

The Buddha's words Dukkathāsutta AN 5.157 https://suttacentral.net/an5.157 Photo by Harli Marten on Unsplash “Mendicants, it is inappropriate to speak to five kinds of person by comparing that person with someone else. What five? It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom. And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith. And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics. And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning. And why is it inappropriate to talk to a stingy person about generosity? When an stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity. And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom. It is inappropriate to speak to these five kinds of person by comparing that person with someone else. It is appropriate to speak to five kinds of person by comparing that person with someone else. What five? It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom. And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith. And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct. And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning. And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity. And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom. It is appropriate to speak to these five kinds of person by comparing that person with someone else.”

The Buddha's words Vappasutta AN 4.195 https://suttacentral.net/an4.195 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him: “Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “Sir, I do see such a case. Take a person who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna, “Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?” Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.” Then the Buddha said to Vappa, “Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’” “Sir, let us discuss this. I will do as you say.” “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who avoids such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.” “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who avoids such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.” “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.” “What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” “No, sir.” “A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’ Suppose there was a shadow cast by a sacrificial post. Then along comes a person with a spade and basket. They cut down the sacrificial post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they sweep away the ashes in a strong wind, or float them away down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing an idea with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’” When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha: “Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”