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The Buddha's words Khandhasutta SN 22.48 https://suttacentral.net/sn22.48 Photo by form PxHere At Savatthi. “Bhikkhus, I will teach you the five aggregates and the five aggregates subject to clinging. Listen to that…. “And what, bhikkhus, are the five aggregates? Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. Whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the feeling aggregate. Whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the perception aggregate. Whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: these are called the volitional formations aggregate. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates. “And what, bhikkhus, are the five aggregates subject to clinging? Whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to : this is called the form aggregate subject to clinging. Whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the feeling aggregate subject to clinging. Whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the perception aggregate subject to clinging. Whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that are tainted, that can be clung to: these are called the volitional formations aggregate subject to clinging. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that is tainted, that can be clung to: this is called the consciousness aggregate subject to clinging. These, bhikkhus, are called the five aggregates subject to clinging.”

The Buddha's words Dutiyalokadhammasutta AN 8.6 https://suttacentral.net/an8.6 Photo by Francisco Gonzalez on Unsplash “Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. “Bhikkhus, an uninstructed worldling meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. An instructed noble disciple also meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. What is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling with regard to this?” “Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.” “Then listen, bhikkhus, and attend closely. I will speak.” “Yes, Bhante,” those bhikkhus replied. The Blessed One said this: “(1) Bhikkhus, when an uninstructed worldling meets with gain, he does not reflect thus: ‘This gain that I have met is impermanent, suffering, and subject to change.’ He does not understand it as it really is. (2) When he meets with loss … (3) … fame … (4) … disrepute … (5) … blame … (6) … praise … (7) … pleasure … (8) … pain, he does not reflect thus: ‘This pain that I have met is impermanent, suffering, and subject to change.’ He does not understand it as it really is. “Gain obsesses his mind, and loss obsesses his mind. Fame obsesses his mind, and disrepute obsesses his mind. Blame obsesses his mind, and praise obsesses his mind. Pleasure obsesses his mind, and pain obsesses his mind. He is attracted to gain and repelled by loss. He is attracted to fame and repelled by disrepute. He is attracted to praise and repelled by blame. He is attracted to pleasure and repelled by pain. Thus involved with attraction and repulsion, he is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say. “But, bhikkhus, (1) when an instructed noble disciple meets with gain, he reflects thus: ‘This gain that I have met is impermanent, suffering, and subject to change.’ He thus understands it as it really is. (2) When he meets with loss … (3) … fame … (4) … disrepute … (5) … blame … (6) … praise … (7) … pleasure … (8) … pain, he reflects thus: ‘This pain that I have met is impermanent, suffering, and subject to change.’ He thus understands it as it really is. “Gain does not obsess his mind, and loss does not obsess his mind. Fame does not obsess his mind, and disrepute does not obsess his mind. Blame does not obsess his mind, and praise does not obsess his mind. Pleasure does not obsess his mind, and pain does not obsess his mind. He is not attracted to gain or repelled by loss. He is not attracted to fame or repelled by disrepute. He is not attracted to praise or repelled by blame. He is not attracted to pleasure or repelled by pain. Having thus discarded attraction and repulsion, he is freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say. “This, bhikkhus, is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling.”

The Buddha's words SallasuttaSN 36.6 https://suttacentral.net/sn36.6 Photo by BĀBI on Unsplash “Bhikkhus, the uninstructed worldling feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?” “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.” “Then listen and attend closely, bhikkhus, I will speak.” “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this: “Bhikkhus, when the uninstructed worldling is being contacted by a painful feeling, he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two feelings—a bodily one and a mental one. Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by two darts. So too, when the uninstructed worldling is being contacted by a painful feeling … he feels two feelings—a bodily one and a mental one. “Being contacted by that same painful feeling, he harbours aversion towards it. When he harbours aversion towards painful feeling, the underlying tendency to aversion towards painful feeling lies behind this. Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this. He does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. When he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling lies behind this. “If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This, bhikkhus, is called an uninstructed worldling who is attached to birth, aging, and death; who is attached to sorrow, lamentation, pain, displeasure, and despair; who is attached to suffering, I say. “Bhikkhus, when the instructed noble disciple is contacted by a painful feeling, he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught. He feels one feeling—a bodily one, not a mental one. Suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only. So too, when the instructed noble disciple is contacted by a painful feeling … he feels one feeling—a bodily one, not a mental one. “Being contacted by that same painful feeling, he harbours no aversion towards it. Since he harbours no aversion towards painful feeling, the underlying tendency to aversion towards painful feeling does not lie behind this. Being contacted by painful feeling, he does not seek delight in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful feeling other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying tendency to lust for pleasant feeling does not lie behind this. He understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. Since he understands these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling does not lie behind this. “If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached. This, bhikkhus, is called a noble disciple who is detached from birth, aging, and death; who is detached from sorrow, lamentation, pain, displeasure, and despair; who is detached from suffering, I say. “This, bhikkhus, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling.” The wise one, learned, does not feel The pleasant and painful mental feeling. This is the great difference between The wise one and the worldling. For the learned one who has comprehended Dhamma, Who clearly sees this world and the next, Desirable things do not provoke his mind, Towards the undesired he has no aversion. For him attraction and repulsion no more exist; Both have been extinguished, brought to an end. Having known the dust-free, sorrowless state, The transcender of existence rightly understands.

The Buddha's words Devadūtasutta MN 130 https://suttacentral.net/mn130 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro. In the same way, 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: ‘These dear beings did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’ Then the wardens of hell take them by the arms and present them to King Yama, saying, ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!’ Then King Yama pursues, presses, and grills them about the first messenger of the gods. ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ He says, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’ He says, ‘I saw that, sir.’ Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature—“I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’ He says, ‘I couldn’t, sir. I was negligent.’ Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Then King Yama grills them about the second messenger of the gods. ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ He says, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ He says, ‘I saw that, sir.’ Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature—“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ He says, ‘I couldn’t, sir. I was negligent.’ Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Then King Yama grills them about the third messenger of the gods. ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ He says, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ He says, ‘I saw that, sir.’ Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature—“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ He says, ‘I couldn’t, sir. I was negligent.’ Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Then King Yama grills them about the fourth messenger of the gods. ‘Mister, did you not see the fourth messenger of the gods that appeared among human beings?’ He says, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded?’ He says, ‘I saw that, sir.’ Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature—that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’ He says, ‘I couldn’t, sir. I was negligent.’ Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Then King Yama grills them about the fifth messenger of the gods. ‘Mister, did you not see the fifth messenger of the gods that appeared among human beings?’ He says, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ He says, ‘I saw that, sir.’ Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature—“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ He says, ‘I couldn’t, sir. I was negligent.’ Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Then, after grilling them about the fifth messenger of the gods, King Yama falls silent. Then the wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell throw them down and hack them with axes. … They hang them upside-down and hack them with hatchets. … They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … They make them climb up and down a huge mountain of burning coals, blazing and glowing. … Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell toss them into the Great Hell. Now, about that Great Hell: ‘Four are its corners, four its doors, neatly divided in equal parts. Surrounded by an iron wall, of iron is its roof. The ground is even made of iron, it burns with fierce fire. The heat forever radiates a hundred leagues around.’ Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. So they run there as fast as they can. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; but when they’ve managed to make it most of the way, the gate is slammed shut. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There comes a time when, after a very long period has passed, the western gate … northern gate … southern gate of the Great hell is opened. So they run there as fast as they can. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; but when they’ve managed to make it most of the way, the gate is slammed shut. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. So they run there as fast as they can. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; and they make it out that door. Immediately adjacent to the Great Hell is the vast Dung Hell. And that’s where they fall. In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Immediately adjacent to the Dung Hell is the vast Hell of Hot Coals. And that’s where they fall. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Immediately adjacent to the Hell of Hot Coals is the vast Hell of the Red Silk-Cotton Wood. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing. And there they make them climb up and down. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Immediately adjacent to the Hell of the Red Silk-Cotton Wood is the vast Hell of the Sword-Leaf Trees. They enter that. There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Immediately adjacent to the Hell of the Sword-Leaf Trees is the vast Acid Hell. And that’s where they fall. There they are swept upstream, swept downstream, and swept both up and down stream. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell pull them out and place them on dry land, and say, ‘Mister, what do you want?’ They say, ‘I’m hungry, sir.’ The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and shove in a red-hot copper ball, burning, blazing, and glowing. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell say, ‘Mister, what do you want?’ They say, ‘I’m thirsty, sir.’ The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell toss them back in the Great Hell. Once upon a time, King Yama thought: ‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “Those people who are negligent, when warned by the gods’ messengers: a long time they sorrow, when they go to that wretched place. But those good and peaceful people, when warned by the gods’ messengers, never neglect the teaching of the noble ones. Seeing the danger in grasping, the origin of birth and death, they’re freed by not grasping, with the ending of birth and death. Happy, they’ve come to a safe place, extinguished in this very life. They’ve gone beyond all threats and perils, and risen above all suffering.”

The Buddha's words Vibhaṅgasutta SN 12.2 https://suttacentral.net/sn12.2 Photo by Bruno Aguirre on Unsplash At Savatthī. “Bhikkhus, I will teach you dependent origination and I will analyse it for you. Listen to that and attend closely, I will speak.” “Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is dependent origination? 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. This, bhikkhus, is called dependent origination. “And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death. “And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent into the womb, production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth. “And what, bhikkhus, is existence? There are these three kinds of existence: sense-sphere existence, form-sphere existence, formless-sphere existence. This is called existence. “And what, bhikkhus, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging. “And what, bhikkhus, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving. “And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. “And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact. “And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases. “And what, bhikkhus, is name-and-form? Feeling, perception, volition, contact, attention: this is called name. The four great elements and the form derived from the four great elements: this is called form. Thus this name and this form are together called name-and-form. “And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. “And what, bhikkhus, are the volitional formations? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. These are called the volitional formations. “And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance. “Thus, bhikkhus, 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 Mahārukkhasutta SN 12.55 https://suttacentral.net/sn12.55 At Savatthī. “Bhikkhus, when one dwells contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging comes to be; 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. “Suppose, bhikkhus, there was a great tree, and all its roots going downwards and across would send the sap upwards. Sustained by that sap, nourished by it, that great tree would stand for a very long time. So too, when one lives contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging comes to be; 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. “When, bhikkhus, one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes 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. “Suppose, bhikkhus, there was a great tree. Then a man would come along bringing a shovel and a basket. He would cut down the tree at its foot, dig it up, and pull out the roots, even the fine rootlets and root-fibre. He would cut the tree into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and collect the ashes. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. “So too, bhikkhus, when one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes 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 Saṁyojanasutta SN 12.53 https://suttacentral.net/sn12.53 At Savatthī. “Bhikkhus, when one dwells contemplating gratification in things that can fetter, craving increases. With craving as condition, clinging comes to be; 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. “Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and a man would pour oil into it and adjust the wick from time to time. Thus, sustained by that oil, fuelled by it, that oil lamp would burn for a very long time. So too, when one dwells contemplating gratification in things that can fetter, craving increases. With craving as condition, clinging comes to be; 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. “Bhikkhus, when one dwells contemplating danger in things that can fetter, craving ceases. With the cessation of craving comes 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. “Suppose, bhikkhus, an oil lamp was burning in dependence on oil and a wick, and the man would not pour oil into it or adjust the wick from time to time. Thus, when the former supply of fuel is exhausted, that oil lamp, not being fed with any more fuel, lacking sustenance, would be extinguished. So too, when one lives contemplating danger in things that can fetter, craving ceases. With the cessation of craving comes 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 ຂຸທທະກະນິກາຍ. ຂຸທທ-ທັມມະບົທ-ອຸທານ-ອິຕິວຸຕຕະກະ-ສຸຕຕະນິບາຕ ໒໕/໒໑໗-໒໑໘/໒໕໔ ພິກຂຸທັງຫລາຍ! ບັນດິຕປາຖນາຄວາມສຸຂ ໓ ປະກາຣ ຈຶ່ງຮັກສາສີລ; ໓ ປະກາຣເປັນຢ່າງໃດ? ຄື ບັນດິຕປາຖນາຢູ່ວ່າ: ຂໍຄວາມສັນລະເສີນຈົ່ງມາເຖິງເຮົາ, ຂໍໂພຄະສົມບັຕຈົ່ງເກີດຂຶ້ນແກ່ເຮົາ, ເມື່ອແຕກກາຍຕາຍໄປ ຂໍເຮົາໄດ້ເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ, ພິກຂຸທັງຫລາຍ! ບັນດິຕປາຖນາຄວາມສຸຂ ໓ ປະກາຣນີ້ແລ ຈຶ່ງຮັກສາສີລ. ຊົນຜູ້ມີປັນຍາປາຖນາຄວາມສຸຂ ໓ ປະກາຣຄື ຄວາມສັນລະເສີນ, ກາຣໄດ້ມາເຊິ່ງໂພຄະຊັພຍ໌ເຄື່ອງປຶ້ມໃຈ, ຄວາມບັນເທີງໃນສວັນໃນໂລກໜ້າ ຈຶ່ງຮັກສາສີລ. ຖ້າວ່າບຸຄຄົລບໍ່ກະທຳຄວາມຊົ່ວ ແຕ່ເຂົ້າໄປສະມາຄົມກັບບຸຄຄົລຜູ້ກະທຳຄວາມຊົ່ວຢູ່ ບຸຄຄົລນັ້ນເປັນຜູ້ທີ່ຄົນເຂົາລັງກຽດເພາະຄວາມຊົ່ວ ແລະໂທສຂອງບຸຄຄົລຜູ້ສະມາຄົມກັບຄົນຊົ່ວນີ້ຍ່ອມງອກງາມ. ບຸຄຄົລທີ່ກະທຳຄົນເຊັ່ນໃດໃຫ້ເປັນມິຕ ແລະເຂົ້າໄປສະມາຄົມກັບຄົນເຊັ່ນໃດ ບຸຄຄົລນັ້ນແຫລະຊື່ວ່າເປັນເຊັ່ນດຽວກັບບຸຄຄົລນັ້ນ ເພາະເຫຕແຫ່ງກາຣຢູ່ຮ່ວມກັນ. ຄົນຊົ່ວຊ້ອງເສພບຸຄຄົລອື່ນຜູ້ບໍຣິສຸທໂດຍປົກກະຕິຢູ່ ຍ່ອມກະທຳບຸຄຄົລຜູ້ບໍຣິສຸທໂດຍປົກກະຕິທີ່ຊ້ອງເສພຕົນໃຫ້ຕິດເປື້ອນດ້ວຍຄວາມຊົ່ວ ເໝືອນລູກສອນທີ່ແຊ່ຢາພິດ ຖືກຢາພິດຕິດເປື້ອນແລ້ວ ຍ່ອມກະທຳໂບກລູກສອນທີ່ບໍ່ຕິດເປື້ອນ ໃຫ້ຕິດເປື້ອນດ້ວຍຢາພິດ ສັນນັ້ນ. ຜູ້ມີປັນຍາຍ່ອມບໍ່ມີຄົນຊົ່ວເປັນເພື່ອນເລີຍ ເພາະຄວາມຢ້ານກົວຄວາມເປິເປື້ອນ. ຄົນໃດຫໍ່ປາເນົ່າໄວ້ດ້ວຍໃບຫຍ້າຄາ ຫຍ້າຄາຂອງຄົນນັ້ນຍ່ອມມີກິ່ນເໝັນຟຸ້ງໄປ ກາຣເຂົ້າໄປສະມາຄົມກັບຄົນພາລຍ່ອມເປັນເຊັ່ນນັ້ນ. ສ່ວນຄົນໃດຫໍ່ກິດສນາໄວ້ດ້ວຍໃບໄມ້ ແມ່ນແຕ່ໃບໄມ້ຂອງຄົນນັ້ນຍ່ອມມີກິ່ນຫອມຟຸ້ງໄປ ກາຣເຂົ້າໄປສະມາຄົມກັບບັນດິຕຍ່ອມເປັນເຊັ່ນນັ້ນ. ເພາະສະນັ້ນ ບັນດິຕຮູ້ຄວາມສຳເຣັຈຜົລແຫ່ງຕົນເໝືອນຫໍ່ໃບໄມ້ແລ້ວ ຍ່ອມບໍ່ເຂົ້າໄປສະມາຄົມກັບອະສັປບຸຣຸສ ຍ່ອມສະມາຄົມກັບສັປບຸຣຸສ ເພາະວ່າ ອະສັປບຸຣຸສຍ່ອມນຳໄປສູ່ນະຣົກ ສັປບຸຣຸສຍ່ອມນຳໄປສູ່ສຸຄະຕິ.

The Buddha's words Tathāgatasutta SN 45.139 https://suttacentral.net/sn45.139 At Savatthī. “Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, nonpercipient, or neither percipient nor nonpercipient—the Tathagata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path. “And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right effort, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”

The Buddha's words Kimatthiyasutta SN 45.5 https://suttacentral.net/sn45.5 At Savatthī. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.” “Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me. “If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’ “And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way for the full understanding of this suffering. “Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

The Buddha's words Duccaritavipākasutta AN 8.40 https://suttacentral.net/an8.40 Photo by natsuki on Unsplash “Bhikkhus, the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being the destruction of life at minimum conduces to a short life span. “Taking what is not given, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth. “Sexual misconduct, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being sexual misconduct at minimum conduces to enmity and rivalry. “False speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations. “Divisive speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being divisive speech at minimum conduces to being divided from one’s friends. “Harsh speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds. “Idle chatter, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minimum conduces to others distrusting one’s words. “Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being drinking liquor and wine at minimum conduces to madness.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ຂັນທະວາຣະວັຄ ໑໗/໑໙໒-໑໙໓/໓໖໙ https://suttacentral.net/sn23.4 Pariññeyya Sutta SN 23.4 SN iii 191 Photo by Wes Grant on Unsplash ຄັ້ງນັ້ນແລ ທ່ານພຣະຣາທະໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບທ່ານພຣະຣາທະວ່າ: ຣາທະ! ເຮົາຈັກສະແດງປະຣິນເຍີຍຍະທັມ, ປະຣິນຍາ ແລະປະຣິນຍາຕາວີບຸຄຄົລ ເຈົ້າຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ທ່ານພຣະຣາທະທູລຮັບພຣະດຳຣັສຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຣາທະ! ປະຣິນເຍີຍຍະທັມເປັນຢ່າງໃດ? ຣາທະ! ຣູປແລ ເປັນປະຣິນເຍີຍຍະທັມ, ເວທະນາເປັນປະຣິນເຍີຍຍະທັມ, ສັນຍາເປັນປະຣິນເຍີຍຍະທັມ, ສັງຂາຣທັງຫລາຍເປັນປະຣິນເຍີຍຍະທັມ, ວິນຍານເປັນປະຣິນເຍີຍຍະທັມ. ຣາທະ ນີ້ຮຽກວ່າ ປະຣິນເຍີຍຍະທັມ. ຣາທະ! ປະຣິນຍາເປັນຢ່າງໃດ? ຄວາມສິ້ນຣາຄະ, ຄວາມສິ້ນໂທສະ, ຄວາມສິ້ນໂມຫະ. ຣາທະ ນີ້ຮຽກວ່າ: ປະຣິນຍາ. ຣາທະ! ປະຣິນຍາຕາວີບຸຄຄົລເປັນຢ່າງໃດ? ຜູ້ທີ່ເຂົາຮຽກກັນວ່າ ອະຣະຫັນຕ໌ ຄື ທ່ານຜູ້ມີຊື່ຢ່າງນີ້ ມີໂຄຕຢ່າງນີ້. ຣາທະ ນີ້ຮຽກວ່າ ປະຣິນຍາຕາວີບຸຄຄົລ. Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and pay close attention, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: "And what things should be completely understood? Form, feeling, perception, volitional formations, and consciousness. These are called the things that should be completely understood. And what is complete understanding? The ending of lust, hate, and delusion. This is called complete understanding. And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”