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At Savatthī in Jeta’s Grove. There the Blessed One said this: “Bhikkhus, once in the past a certain ugly deformed yakkha sat down on the seat of Sakka, lord of the devas. Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! This ugly deformed yakkha has sat down on the seat of Sakka, lord of the devas!’ But to whatever extent the Tavatiṁsa devas found fault with this, grumbled, and complained about it, to the same extent that yakkha became more and more handsome, more and more comely, more and more graceful. “Then, bhikkhus, the Tavatiṁsa devas approached Sakka and said to him: ‘Here, dear sir, an ugly deformed yakkha has sat down on your seat…. But to whatever extent the devas found fault with this … that yakkha became more and more handsome, more and more comely, more and more graceful.’—‘That must be the anger-eating yakkha.’ “Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha. Having approached, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards that yakkha, he announced his name three times: ‘I, dear sir, am Sakka, lord of the devas! I, dear sir, am Sakka, lord of the devas!’ To whatever extent Sakka announced his name, to the same extent that yakkha became uglier and uglier and more and more deformed until he disappeared right there. “Then, bhikkhus, having sat down on his own seat, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses: “‘I am not one afflicted in mind, Nor easily drawn by anger’s whirl. I never become angry for long, Nor does anger persist in me. “‘When I’m angry I don’t speak harshly And I don’t praise my virtues. I keep myself well restrained Out of regard for my own good.’” Dubbaṇṇiyasutta SN 11.22 https://suttacentral.net/sn11.22

THUS HAVE I HEARD. On one occasion the Blessed One was wandering by stages in the Kosalan Country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Sālā. The brahmin householders of Sālā heard: “The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sālā. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants.” Then the brahmin householders of Sālā went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side. When they were seated, they said to the Blessed One: “Master Gotama, what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell? And what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?” “Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.” “We do not understand the detailed meaning of Master Gotama’s utterance, which he has spoken in brief without expounding the detailed meaning. It would be good if Master Gotama would teach us the Dhamma so that we might understand the detailed meaning of his utterance.” “Then, householders, listen and attend closely to what I shall say.” “Yes, venerable sir,” they replied. The Blessed One said this: “Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct. “And how, householders, are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given; he takes by way of theft the wealth and property of others in the village or forest. He misconducts himself in sensual pleasures; he has intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. “And how, householders, are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone speaks falsehood; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end. He speaks maliciously; he repeats elsewhere what he has heard here in order to divide those people from these, or he repeats to these people what he has heard elsewhere in order to divide these people from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. “And how, householders, are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is covetous; he covets the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ Or he has a mind of ill will and intentions of hate thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Or he has wrong view, distorted vision, thus: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct. So, householders, it is by reason of such conduct not in accordance with the Dhamma, by reason of such unrighteous conduct that some beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. “Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct. “And how, householders, are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. “And how, householders, are there four kinds of verbal conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not in full awareness speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. “And how, householders, are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? Here someone is not covetous; he does not covet the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ His mind is without ill will and he has intentions free from hate thus: ‘May these beings be free from enmity, affliction and anxiety! May they live happily!’ He has right view, undistorted vision, thus: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct. So, householders, it is by reason of such conduct in accordance with the Dhamma, by reason of such righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world. “If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do nobles. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct. “If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do brahmins!…in the company of well-to-do householders!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do householders. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct. “If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of the Four Great Kings!…in the company of the gods of the heaven of the Thirty-three…the Yāma gods…the gods of the Tusita heaven…the gods who delight in creating…the gods who wield power over others’ creations…the gods of Brahmā’ s retinue…the gods of Radiance …the gods of Limited Radiance…the gods of Immeasurable Radiance…the gods of Streaming Radiance…the gods of Glory…the gods of Limited Glory…the gods of Immeasurable Glory…the gods of Refulgent Glory…the gods of Great Fruit…the Aviha gods…the Atappa gods…the Sudassa gods…the Sudassī gods…the Akaniṭṭha gods…the gods of the base of infinite space…the gods of the base of infinite consciousness…the gods of the base of nothingness…the gods of the base of neither-perception-nor-non-perception!’ it is possible that on the dissolution of the body, after death, he will reappear in the company of the gods of the base of neither-perception-nor-non-perception. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct. “If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that by realising for myself with direct knowledge I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!’ it is possible that, by realising for himself with direct knowledge, he will here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.” When this was said, the brahmin householders of Sālā said to the Blessed One: “Magnificent, Master Gotama! Magnificent, 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 for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life.” Sāleyyakasutta MN 41 https://suttacentral.net/mn41

“Bhikkhus, there are these five bases of liberation by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. What five? (1) “Here, bhikkhus, the Teacher or a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu. In whatever way the Teacher or that fellow monk in the position of a teacher teaches the Dhamma to the bhikkhu, in just that way he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the first basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. (2) “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, but he himself teaches the Dhamma to others in detail as he has heard it and learned it. In whatever way the bhikkhu teaches the Dhamma to others in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the second basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. (3) “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he himself teach the Dhamma to others in detail as he has heard it and learned it, but he recites the Dhamma in detail as he has heard it and learned it. In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. (4) “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. In whatever way the bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fourth basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. (5) “Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, nor does he ponder, examine, and mentally inspect the Dhamma as he has heard it and learned it, but he has grasped well a certain object of concentration, attended to it well, sustained it well, and penetrated it well with wisdom. In whatever way the bhikkhu has grasped well a certain object of concentration, attended to it well, sustained it well, and penetrated it well with wisdom, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fifth basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. “These, bhikkhus, are the five bases of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.” Vimuttāyatanasutta AN 5.26 https://suttacentral.net/an5.26

“Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying. I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke. If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ That’s how you should train.” Kammakaraṇavagga AN 2.1–10 https://suttacentral.net/an2.1-10

“Bhikkhus, there are these three bases of meritorious activity. What three? The basis of meritorious activity consisting in giving; the basis of meritorious activity consisting in virtuous behavior; and the basis of meritorious activity consisting in meditative development. “Here, bhikkhus, someone has practiced the basis of meritorious activity consisting in giving to a limited extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a limited extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in an unfavorable condition. “Someone else has practiced the basis of meritorious activity consisting in giving to a middling extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a middling extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in a favorable condition. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the devas ruled by the four great kings. There the four great kings, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior surpass the devas ruled by the four great kings in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the Tāvatiṁsa devas. There Sakka, ruler of the devas, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tāvatiṁsa devas in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the Yāma devas. There the young deva Suyāma, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Yāma devas in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the Tusita devas. There the young deva Santusita, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tusita devas in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the devas who delight in creation. There the young deva Sunimmita, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the devas who delight in creation in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the devas who control what is created by others. There the young deva Vasavattī, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the devas who control what is created by others in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects. “These, bhikkhus, are the three bases of meritorious activity.” Puññakiriyavatthusutta AN 8.36 https://suttacentral.net/an8.36

“Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.” Dhammassavanasutta AN 5.202 https://suttacentral.net/an5.202

Then 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.” Pītisutta AN 5.176 https://suttacentral.net/an5.176

Then the Buddha said to Udāyī, “Udāyī, how many topics for recollection are there?” When he said this, Udāyī kept silent. And a second time … and a third time, the Buddha said to him, “Udāyī, how many topics for recollection are there?” And a second time and a third time Udāyī kept silent. Then Venerable Ānanda said to Venerable Udāyī, “Reverend Udāyī, the teacher is addressing you.” “Reverend Ānanda, I hear the Buddha. It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is a topic for recollection.” Then the Buddha said to Venerable Ānanda: “Ānanda, I know that this silly man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?” “Sir, there are five topics for recollection. What five? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life. Furthermore, a mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision. Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire. Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, dogs, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’. Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. These are the five topics for recollection.” “Good, good, Ānanda. Well then, Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and applies themselves to work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” Udāyīsutta AN 6.29 https://suttacentral.net/an6.29

At Savatthi. “Bhikkhus, whatever Arahants, Perfectly Enlightened Ones, in the past fully awakened to things as they really are, all fully awakened to the Four Noble Truths as they really are. Whatever Arahants, Perfectly Enlightened Ones, in the future will fully awaken to things as they really are, all will fully awaken to the Four Noble Truths as they really are. Whatever Arahants, Perfectly Enlightened Ones, at present have fully awakened to things as they really are, all have fully awakened to the Four Noble Truths as they really are. “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. Whatever Arahants, Perfectly Enlightened Ones, fully awakened … will fully awaken … have fully awakened to things as they really are, all have fully awakened to these Four Noble Truths as they really are. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” Arahantasutta SN 56.24 https://suttacentral.net/sn56.24

Then the Buddha addressed Venerable Ānanda: “Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.” This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited. | Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN 9:33.21, where the same phrase refers to the four noble truths. After my passing, mendicants ought not address each other as ‘reverend’, as they do today. Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or without the name (see eg. MN 5:31.2).A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’. A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’. I render bhante as “sir” when it stands alone and “honorable” when it prefixes a a name. | Unlike bhante, āyasmā (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as āvuso but with a slightly more respectful tone, perhaps because it sounds more Sanskritic. If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules. These are not defined here, and the senior monks at the First Council were unable to agree on them (Kd 21:1.9.3). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (khuddaka; Bu Pc 92:2.2.22, Bi Pc 96:2.2.22, Pvr 1.1:219.3), which would make the Pātidesanīyas “minor” (anukhuddaka). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation. After my passing, give the divine punishment to the mendicant Channa.” “Divine punishment” is brahmadaṇḍa. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (ukkhepanīyakamma) on him due to his persistent bad behavior, but that was still not enough (Kd 11:25.1.1). The brahmadaṇḍa was imposed at the First Council (Kd 21:1.12.1), upon which Channa finally saw the error of his ways. Brahmadaṇḍa is encountered in a different sense at DN 3:1.23.21. “But sir, what is the divine punishment?” “Channa may say what he likes, but the mendicants should not correct, advise, or instruct him.” Vattabba in such contexts means “advise, correct” rather than more generally “speak to”. Thus the brahmadaṇḍa is not the “silent treatment”. Then the Buddha said to the mendicants, “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent. For a second time, and a third time the Buddha addressed the mendicants: “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” For a third time, the mendicants kept silent. Then the Buddha said to the mendicants, “Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” “Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’” These were the Realized One’s last words. The commentary says this line was added at the Council. The Full Extinguishment Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. Even on his deathbed, the Buddha retains mastery over his mind. Then Venerable Ānanda said to Venerable Anuruddha, “Honorable Anuruddha, has the Buddha become fully extinguished?” Following the commentary, which reads this as a question. Anuruddha was renowned for his psychic powers. Note that Ānanda and Anuruddha have immediately adopted the forms of address recommended by the Buddha above. “No, Reverend Ānanda. He has entered the cessation of perception and feeling.” Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished. When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha became fully extinguished, Brahmā Sahampati recited this verse: “All creatures in this world Each of these characters reveal something of themselves in their verses. Sahampati, as a royal deity, emphasizes the universal nature of the teaching and the grandeur of the Buddha.must lay down this bag of bones. “Bag of bones” is a loose rendering of samussaya.For even a Teacher such as this,unrivaled in the world,the Realized One, attained to power,the Buddha became fully extinguished.” When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse: “Oh! Conditions are impermanent, Less creative than Brahmā, Sakka repeats a famous verse spoken by the Buddha at SN 15.20:8.1 and DN 17:2.17.5.their nature is to rise and fall;having arisen, they cease;their stilling is true bliss.” When the Buddha became fully extinguished, Venerable Anuruddha recited this verse: “There was no more breathing Anuruddha was a reclusive meditator who specialized in mindfulness of breathing.for the poised one of steady heart.Imperturbable, committed to peace,the sage has done his time. He put up with painful feelingswithout flinching.The liberation of his heartwas like the extinguishing of a lamp.” When the Buddha became fully extinguished, Venerable Ānanda recited this verse: “Then there was terror! Ānanda has the most emotional reaction. While Anuruddha speaks only of peace, Ānanda empathizes with those who were distraught.Then they had goosebumps!When the Buddha, endowed with all fine qualities,became fully extinguished.” When the Buddha became fully extinguished, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” Text omits “with hair disheveled” (kese pakiriya) when describing the shaven-headed monks.But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?” Then Anuruddha addressed the mendicants: “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The deities are complaining.” “But sir, what kind of deities are you thinking of?” “There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!’ But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’” Ānanda and Anuruddha spent the rest of the night talking about Dhamma. Then Anuruddha said to Ānanda, “Go, Ānanda, into Kusinārā and inform the Mallas: ‘Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.’” “Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion. Now at that time the Mallas of Kusinārā were sitting together at the meeting hall still on the same business. “Still on the same business” (teneva karaṇīyena) calls back to DN 16:5.20.1, where they were said to be “on some business” (kenacideva karaṇīyena). They had been discussing all night.Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.” When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” The Rites of Venerating the Buddha’s Corpse Then the Mallas ordered their men, “So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.” Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. An uplifting response to tragedy, full of beauty and celebration. Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days. It seem unlikely that everyone simply forgot. It was probably the custom to wait seven days before the cremation. Then on the seventh day they thought, “Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.” Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “Unworn” is ahata, as at DN 14:1.33.9 and Kd 7:1.6.2.“We shall lift the Buddha’s corpse.” But they were unable to do so. The Mallas said to Anuruddha, “What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?” “Vāseṭṭhas, you have one plan, but the deities have a different one.” “But sir, what is the deities’ plan?” “You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.” “Coronation” is makuṭabandhana, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with muktabandhana, “freedom from ties”. “Sir, let it be as the deities plan.” Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps. I think sandhi here means “covered without gaps”.Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation. Then the Mallas said to Anuruddha, “Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?” “Proceed in the same way as they do for the corpse of a wheel-turning monarch.” “But how do they proceed with a wheel-turning monarch’s corpse?” “They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.” Then the Mallas ordered their men, “So then, my men, collect uncarded cotton.” So the Mallas wrapped the Buddha’s corpse, and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre. Mahākassapa’s Arrival Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council (Kd 21:1.1.1).Then he left the road and sat at the root of a tree. Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā. A follower of the Bamboo-staffed Ascetic Gosāla (DN 2:19.1) | This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling.Mahākassapa saw him coming off in the distance and said to him, “Reverend, might you know about our Teacher?” “Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished. From there I picked up this Flame Tree flower.” Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?” Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those mendicants, “Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed: Compare Bu Pc 72. The syntax is clumsy here, perhaps deliberately so.‘This is allowable for you; this is not allowable for you.’ Well, now we shall do what we want and not do what we don’t want.” Then Venerable Mahākassapa addressed the mendicants, “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?” Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “We shall light the Buddha’s funeral pyre.” But they were unable to do so. The Mallas said to Anuruddha, “What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?” “Vāseṭṭhas, the deities have a different plan.” “But sir, what is the deities’ plan?” “The deities’ plan is this: Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.” “Sir, let it be as the deities plan.” Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet. And the five hundred mendicants did likewise. And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself. And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. Here sarīrāneva is plural and so must mean “relics”, whereas previously it was singular, “corpse”.It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, As when he was born (DN 14:1.28.1).by water dripping from the sal trees, and by the Mallas’ fragrant water. Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. Distributing the Relics King Ajātasattu of Magadha, son of the princess of Videha, heard Ajātasattu would have learned of the news from spies. It is a 600 km round trip to Rājagaha and back, which a mounted messenger could make in fourteen days.that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.” A bold move, considering that his designs on the Vajjis were no secret. Perhaps he was seeking a pretext for war. The justification for taking a share of relics is caste, rather than practice of the Dhamma. The Licchavis of Vesālī also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” The Bulis of Allakappa also heard Both the tribe and the town are exceedingly obscure, mentioned nowhere else in early texts. They must have been a small clan nearby.that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” The Koḷiyans of Rāmagāma also heard The Koliyans were neighbors of the Sakyans, and several of their towns and people feature in the early texts.that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” The brahmin of Veṭhadīpa also heard This brahmin is mentioned nowhere else.that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.” The Mallas of Pāvā also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.” Dassāma (“we shall give”) is the future second plural of dadati. Then Doṇa the brahmin said to those various groups: The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints (AN 4.36), while the other discusses the five kinds of brahmin (AN 5.192). “Hear, sirs, a single word from me.Our Buddha’s teaching was acceptance.It would not be good to fight over The fear of war was justified and the resolution achieved by Doṇa probably marks the last time these parties achieved a diplomatic outcome. The relative peace that had lasted most of the Buddha’s life was crumbling. We hear of war or threats of war between the Kosalans and the Magadhans, the Magadhans and the Vajjis, the Sakyans and the Koliyans, the Kosalans and the Mallas, and the Kosalans and the Sakyans. It is probably because of the latter two conflicts that Viḍūḍabha—Pasenadi’s son and the newly crowned king of Kosala—did not send an emissary to the funeral. By sparking conflicts with former allies the Sakyans and Mallas, Viḍūḍabha undid the successes of his father and fatally weakened the Kosalan Empire. When the dust cleared a few decades later, all these lands had been consumed by Magadha.a share of the supreme person’s relics. Let us make eight portions, good sirs,rejoicing in unity and harmony.Let there be monuments far and wide, Thus begins the practice of establishing Buddhism by interring relics in a stupa.so many folk may gain faith in the Clear-eyed One!” “Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.” “Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, “Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.” So they gave Doṇa the urn. The Moriyas of Pippalivana heard The Moriyas were a minor clan of the region, unmentioned outside of this passage, but their obscurity was not to last long. About a century after these events, Chandragupta the Moriyan, having won the Magadhan crown from the Nandas, proceeded to route the Greeks in the west. His empire, which covered most of northern India, was further expanded to the south by his son Bindusara and grandson Ashoka, under whom the Mauryan Empire became the greatest of all Indian empires. Thus Ajātasattu’s expansionist dreams were ultimately fulfilled beyond his imagining.that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” “There is no portion of the Buddha’s relics left, they have already been portioned out. Here, take the embers.” So they took the embers. Venerating the Relics Then King Ajātasattu of Magadha, The commentary says this summary was added at the Council.the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koḷiyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days. The commentary says this line was added at the Third Council, which was held about 150 years after the Buddha under Ashoka. The Buddha’s life was already fading into legend. There were eight sharesof the Clear-eyed One’s relics.According to the commentary, the remainder of the text was added by the monks of Sri Lanka. Note, however, that this verse and the next are fairly similar to those in the Sanskrit text. Since that is a northern text, it seems unlikely these verses were composed in Sri Lanka.Seven were worshipped throughout India.But one share of the most excellent of menwas worshipped in Rāmagāma by a dragon king. One tooth is veneratedby the gods of the Three and Thirty,and one is worshipped in the city of Gandhāra;another one in the realm of the Kaliṅga King,and one is worshipped by a dragon king. Through their glory this rich earthis adorned with the best of offerings. “Offering” is āyāga.Thus the Clear-eyed One’s corpseis well honored by the honorable. It’s venerated by lords of gods, dragons, and spirits;and likewise venerated by the finest lords of men.Honor it with joined palms when you get the chance,for a Buddha is rare even in a hundred eons. Altogether forty even teeth,and the body hair and head hair,were carried off individually by godsacross the universe. Mahāparinibbānasutta DN 16 https://suttacentral.net/dn16

SO I HAVE HEARD. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the wanderer Vacchagotta was residing in the Single Lotus Monastery of the wanderers. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then it occurred to him, “It’s too early to wander for alms in Vesālī. Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?” So that’s what he did. Vacchagotta saw the Buddha coming off in the distance, and said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.” The Buddha sat on the seat spread out, while Vacchagotta took a low seat and sat to one side. Then Vacchagotta said to the Buddha: “Sir, I have heard this: ‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?” “Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.” “So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?” “‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. For, Vaccha, whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. And I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements. ‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.” When he said this, the wanderer Vacchagotta said to the Buddha, “Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?” “No, Vaccha.” “But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?” “There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.” “Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?” “No, Vaccha.” “But are there any Ājīvaka ascetics who go to heaven when the body breaks up?” “Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.” “In that case, Master Gotama, the sectarian tenets are empty even of the chance to go to heaven.” “Yes, Vaccha, the sectarian tenets are empty even of the chance to go to heaven.” That is what the Buddha said. Satisfied, the wanderer Vacchagotta was happy with what the Buddha said. Tevijjavacchasutta MN 71 https://suttacentral.net/mn71

“Bhikkhus, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father, his wife and children, his slaves, workers, and servants, his friends and companions, his departed ancestors, the king, the deities, and ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father, his wife and children, his slaves, workers, and servants, his friends and companions, his departed ancestors, the king, the deities, and ascetics and brahmins.” The wise person, dwelling at home, truly lives for the good of many. Day and night diligent toward his mother, father, and ancestors, he venerates them in accordance with the Dhamma, recollecting what they did for him in the past. Firm in faith, the pious man, having known their good qualities, venerates the homeless renouncers, the mendicants who lead the spiritual life. Beneficial to the king and the devas, beneficial to his relatives and friends, indeed, beneficial to all, well established in the good Dhamma, he has removed the stain of miserliness and fares on to an auspicious world. Sappurisasutta AN 8.38 https://suttacentral.net/an8.38