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The Buddha's words Māgaṇḍiyasutta MN 75 https://suttacentral.net/mn75 Photo by Lauri Poldre from Pexels THUS HAVE I HEARD. On one occasion the Blessed One was living in the Kuru country where there was a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Kammāsadhamma for alms. When he had wandered for alms in Kammāsadhamma and had returned from his almsround, after his meal he went to a certain grove for the day’s abiding. Having entered the grove, he sat down at the root of a tree for the day’s abiding. Then the wanderer Māgandiya, while walking and wandering for exercise, went to the fire chamber of the brahmin belonging to the Bhāradvāja clan. There he saw a spread of grass prepared and asked the brahmin: “For whom has this spread of grass been prepared in Master Bhāradvāja’s fire chamber? It seems like it might be a recluse’s bed.” “Master Māgandiya, there is the recluse Gotama, the son of the Sakyans, who went forth from a Sakyan clan. 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.’ This bed has been prepared for that Master Gotama.” “Indeed, Master Bhāradvāja, it is an ill sight we see when we see the bed of that destroyer of growth, Master Gotama.” “Be careful what you say, Māgandiya, be careful what you say! Many learned nobles, learned brahmins, learned householders, and learned recluses have full confidence in Master Gotama, and have been disciplined by him in the noble true way, in the Dhamma that is wholesome.” “Master Bhāradvāja, even if we saw that Master Gotama face to face, we would tell him to his face: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that has come down in our discourse.” “If Master Māgandiya has no objection, may I tell this to Master Gotama?” “Let Master Bhāradvāja be at ease. Tell him just what I have said.” Meanwhile, with the divine ear, which is purified and surpasses the human, the Blessed One heard this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgandiya. Then, when it was evening, the Blessed One rose from meditation, went to the brahmin’s fire chamber, and sat down on the spread of grass made ready. Then the brahmin of the Bhāradvāja clan went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Blessed One asked him: “Bhāradvāja, did you have any conversation with the wanderer Māgandiya about this very same spread of grass?” When this was said, the brahmin, awestruck and with his hair standing on end, replied: “We wanted to tell Master Gotama about that very thing, but Master Gotama has anticipated us.” But this discussion between the Blessed One and the brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgandiya, while walking and wandering for exercise, came to the brahmin’s fire chamber and went up to the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he sat down at one side. The Blessed One said to him: “Māgandiya, the eye delights in forms, takes delight in forms, rejoices in forms; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?” “It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.” “The ear delights in sounds…The nose delights in odours…The tongue delights in flavours…The body delights in tangibles… The mind delights in mind-objects, takes delight in mind-objects, rejoices in mind-objects; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?” “It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.” “What do you think, Māgandiya? Here someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of forms, he might abandon craving for forms, remove fever for forms, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.” “What do you think, Māgandiya? Here someone may have formerly enjoyed himself with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, he might abandon craving for tangibles, remove fever for tangibles, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.” “Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. I had three palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with musicians, none of whom were men, and I did not go down to the lower palace. “On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, a householder or a householder’s son was rich, with great wealth and property, and being provided and endowed with the five cords of sensual pleasure, he might enjoy himself with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. Having conducted himself well in body, speech, and mind, on the dissolution of the body, after death, he might reappear in a happy destination, in the heavenly world in the retinue of the gods of the Thirty-three; and there, surrounded by a group of nymphs in the Nandana Grove, he would enjoy himself, provided and endowed with the five cords of divine sensual pleasure. Suppose he saw a householder or a householder’s son enjoying himself, provided and endowed with the five cords of human sensual pleasure. What do you think, Māgandiya? Would that young god surrounded by the group of nymphs in the Nandana Grove, enjoying himself, provided and endowed with the five cords of divine sensual pleasure, envy the householder or the householder’s son for the five cords of human sensual pleasure or would he be enticed by human sensual pleasures?” “No, Master Gotama. Why not? Because divine sensual pleasures are more excellent and sublime than human sensual pleasures.” “So too, Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?” “No, Master Gotama. Why is that? Because when there is sickness, there is need for medicine, and when there is no sickness there is no need for medicine.” “So too, Māgandiya, formerly when I lived the home life…as in §12…Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Māgandiya? Would that man twist his body this way and that?” “Yes, Master Gotama. Why is that? Because that fire is indeed painful to touch, hot, and scorching.” “What do you think, Māgandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously too was that fire painful to touch, hot, and scorching?” “Master Gotama, that fire is now painful to touch, hot, and scorching, and previously too that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired; thus, though the fire was actually painful to touch, he acquired a mistaken perception of it as pleasant.” “So too, Māgandiya, in the past sensual pleasures were painful to touch, hot, and scorching; in the future sensual pleasures will be painful to touch, hot, and scorching; and now at present sensual pleasures are painful to touch, hot, and scorching. But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired; thus, though sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit; the more he scratches the scabs and cauterises his body, the fouler, more evil-smelling and more infected the openings of his wounds would become, yet he would find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds. So too, Māgandiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures; the more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases and the more they are burned by their fever for sensual pleasures, yet they find a certain measure of satisfaction and enjoyment in dependence on the five cords of sensual pleasure. “What do you think, Māgandiya? Have you ever seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide?”—“No, Master Gotama.” “Good, Māgandiya. I too have never seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide. On the contrary, Māgandiya, those recluses or brahmins who abided or abide or will abide free from thirst, with a mind inwardly at peace, all do so after having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, and it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst, with a mind inwardly at peace.” Then at that point the Blessed One uttered this exclamation: “The greatest of all gains is health, Nibbāna is the greatest bliss, The eightfold path is the best of paths For it leads safely to the Deathless.” When this was said, the wanderer Māgandiya said to the Blessed One: “It is wonderful, Master Gotama, it is marvellous how well that has been expressed by Master Gotama: ‘The greatest of all gains is health, Nibbāna is the greatest bliss.’ We too have heard earlier wanderers who were teachers and teachers of teachers saying this, and it agrees, Master Gotama.” “But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying this, what is that health, what is that Nibbāna?” When this was said, the wanderer Māgandiya rubbed his own limbs with his hands and said: “This is that health, Master Gotama, this is that Nibbāna; for I am now healthy and happy and nothing afflicts me.” “Māgandiya, suppose there was a man born blind who could not see dark and light forms, who could not see blue, yellow, red, or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on, and being satisfied with it, he would utter words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ What do you think, Māgandiya? When that man born blind accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’—did he do so knowing and seeing, or out of faith in the man with good eyesight?” “Venerable sir, he would have done so unknowing and unseeing, out of faith in the man with good eyesight.” “So too, Māgandiya, the wanderers of other sects are blind and visionless. They do not know health, they do not see Nibbāna, yet they utter this stanza thus: ‘The greatest of all gains is health, Nibbāna is the greatest bliss.’ This stanza was uttered by the earlier Accomplished Ones, Fully Enlightened Ones, thus: ‘The greatest of all gains is health, Nibbāna is the greatest bliss, The eightfold path is the best of paths For it leads to safety, to the Deathless.’ Now it has gradually become current among ordinary people. And although this body, Māgandiya, is a disease, a tumour, a dart, a calamity, and an affliction, referring to this body you say: ‘This is that health, Master Gotama, this is that Nibbāna.’ You do not have that noble vision, Māgandiya, by means of which you might know health and see Nibbāna.” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’” “Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make a medicine for him, yet by means of that medicine the man’s vision would not arise or be purified. What do you think, Māgandiya, would that doctor reap weariness and disappointment?”—“Yes, Master Gotama.”—“So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might not know health or see Nibbāna, and that would be wearisome and troublesome for me.” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’” “Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine—emetics and purgatives, ointments and counter-ointments and nasal treatment—and by means of that medicine the man’s vision would arise and be purified. Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned; then he might burn with indignation and enmity towards that man and might think that he ought to be killed thus: ‘Indeed, I have long been tricked, cheated, and defrauded by this man with this dirty soiled garment when he told me: “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’ “So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might know health and see Nibbāna. Together with the arising of your vision, your desire and lust for the five aggregates affected by clinging might be abandoned. Then perhaps you might think: ‘Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging just to material form, I have been clinging just to feeling, I have been clinging just to perception, I have been clinging just to formations, I have been clinging just to consciousness. With my clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.’” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness.’” “Then, Māgandiya, associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practise in accordance with the true Dhamma. When you practise in accordance with the true Dhamma, you will know and see for yourself thus: ‘These are diseases, tumours, and darts; but here these diseases, tumours, and darts cease without remainder. With the cessation of my clinging comes cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.’” When this was said, the wanderer Māgandiya said: “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 dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama. I would receive the full admission.” “Māgandiya, one who formerly belonged to another sect and desires the going forth and the full admission in this Dhamma and Discipline lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the full admission to the bhikkhus’ state. But I recognise individual differences in this matter.” “Venerable sir, if those who formerly belonged to another sect and desire the going forth and the full admission in this Dhamma and Discipline live on probation for four months, and if at the end of the four months the bhikkhus being satisfied with them give them the going forth and the full admission to the bhikkhus’ state, then I will live on probation for four years. At the end of the four years if the bhikkhus are satisfied with me, let them give me the going forth and the full admission to the bhikkhus’ state.” Then the wanderer Māgandiya received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Māgandiya, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Māgandiya became one of the arahants.

Ānandasutta AN 6.51 https://suttacentral.net/an6.51 Venerables Ānanda and Sāriputta discuss how a bhikkhu can further their learning and understanding. Then Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Sariputta, “Friend Sariputta, to what extent does a monk hear Dhamma that he has not heard, do the Dhammas he has heard not get confused, do the Dhammas he has touched with his awareness stay current, and does he understand what (previously) was not understood?” “Friend Ananda is learned. Let the answer occur to him.” “In that case, friend Sariputta, listen to the Dhamma. Pay careful attention. I will speak.” “As you say, friend,” Ven. Sariputta responded. Ven. Ananda said, “There is the case, friend, where a monk masters the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He teaches the Dhamma in detail—as he has heard it, as he has remembered it—to others. He gets others to recite the Dhamma in detail—as they have heard it, as they have remembered it. He holds a group chanting of the Dhamma in detail—as he has heard it, as he has remembered it. He thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. He enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika. Having approached them periodically, he questions them & quizzes them: ‘How it this, venerable sirs? What is the meaning of this?’ They make open for him what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points. “It’s to this extent, friend Sariputta, that a monk hears Dhamma he has not heard, that the Dhammas he has heard do not get confused, that the Dhammas he has touched with his awareness stay current, and that he understands what (previously) was not understood.” “It’s amazing, my friend. It’s astounding, my friend, how well-said that was by friend Ananda. And we will remember friend Ananda as endowed with these six qualities: Friend Ananda has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. Friend Ananda teaches the Dhamma in detail—as he has heard it, as he has remembered it—to others. Friend Ananda gets others to recite the Dhamma in detail—as they have heard it, as they have remembered it. Friend Ananda holds a group chanting of the Dhamma in detail—as he has heard it, as he has remembered it. Friend Ananda thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. Friend Ananda enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika. Having approached them periodically, he questions them & quizzes them: ‘How it this, venerable sirs? What is the meaning of this?’ They make open for friend Ananda what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points.”

The Buddha's words iṇasuttaṃ from Tipitaka_Pali_Reader Photo by form PxHere “Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is imprisonment, bhikkhus, suffering in the world for a pleasure-seeker?” “Yes, Venerable Sir.” “Thus, bhikkhus, poverty is suffering in the world for a pleasure-seeker; taking on debt is suffering in the world for a pleasure-seeker; interest is suffering in the world for a pleasure-seeker; dunning is suffering in the world for a pleasure-seeker; pursuit is suffering in the world for a pleasure-seeker; imprisonment is suffering in the world for a pleasure-seeker. In the same way, bhikkhus, whoever has no faith in wholesome states, no shame (hirī) in wholesome states, no dread (ottappa) in wholesome states, no energy in wholesome states, no wisdom in wholesome states—this one, bhikkhus, is called poor, propertyless, and destitute in the Noble One’s Discipline. “That poor, propertyless, destitute person, bhikkhus, when faith is absent in wholesome states, when shame (hirī) is absent in wholesome states, when dread (ottappa) is absent in wholesome states, when energy is absent in wholesome states, when wisdom is absent in wholesome states, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. This I call his taking on debt. “For the purpose of concealing that bodily misconduct, he forms an evil wish. ‘May they not know me!’ he wishes, ‘May they not know me!’ he resolves, ‘May they not know me!’ he speaks, ‘May they not know me!’ he strives with his body. For the purpose of concealing that verbal misconduct… For the purpose of concealing that mental misconduct… ‘May they not know me!’ he strives with his body. This I call his interest. “His virtuous fellow Dhamma-farers say to him thus: ‘This Venerable One is such a doer, such a practitioner.’ This I call his dunning. “Whether he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil unwholesome thoughts accompanied by remorse assail him. This I call his pursuit. “That poor, propertyless, destitute person, bhikkhus, having performed bodily misconduct, having performed verbal misconduct, having performed mental misconduct, after the breakup of the body, after death, is imprisoned either in the bonds of hell or in the bonds of the animal realm. I do not see, bhikkhus, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage (yogakkhema), as this, bhikkhus, bond of hell or bond of the animal realm.” Poverty is suffering in the world, and taking on debt is called so; A poor person, having taken on debt, suffers while enjoying. Then they pursue him, and he falls into imprisonment. Indeed, this bond is suffering for those craving for sensual gains. Likewise, in the Noble One’s Discipline, in whom faith is not found; Shameless, without dread, a promoter of evil deeds. Having performed bodily misconduct, and verbal misconduct; Having performed mental misconduct, he wishes: ‘May they not know me!’ He strives with his body, or with speech, or with mind; Increasing evil deeds, again and again, in various ways. That evil-doer, foolish, knowing his own misdeeds; Like a poor person, having taken on debt, suffers while enjoying. Then painful mental thoughts pursue him; Whether in the village or in the forest, born of his remorse. That evil-doer, foolish, knowing his own misdeeds; Having gone to some other realm, is imprisoned in hell. Indeed, this bond is suffering, from which the wise are freed; Giving with wealth obtained righteously, he makes his mind serene. For a householder with faith, there is a good harvest in both worlds; For the welfare in this present life, and for happiness in the life to come; Thus, for householders, this giving of merit increases. “Likewise, in the Noble Discipline, in whom faith is established; Conscientious and fearful of wrongdoing, wise and restrained by sīla. “Indeed, in the Noble Discipline, he is called ‘one who lives happily’; Having attained unworldly happiness, he abides in equanimity. “Having abandoned the five hindrances, always with aroused energy; Having attained the jhāna, he is one-pointed, sagacious, and mindful. “Having thus known things as they truly are, at the destruction of all fetters; By not clinging to anything whatsoever, his mind is rightly liberated. “For him who is rightly liberated, if such a one has knowledge; ‘My liberation is unshakeable,’ at the destruction of the fetters of existence. “This indeed is the supreme knowledge, this is the unsurpassed happiness; Sorrowless, stainless, secure, this is the supreme freedom from debt.”

The Buddha's words Vipallāsasutta from Tipitaka_Pali_Reader Photo by Mitchell Luo on Unsplash “Bhikkhus, there are these four perversions of perception, perversions of mind, perversions of view. What are the four? Bhikkhus, the perversion of perception, perversion of mind, perversion of view that is permanence in the impermanent; the perversion of perception, perversion of mind, perversion of view that is pleasure in suffering; the perversion of perception, perversion of mind, perversion of view that is self in the non-self; the perversion of perception, perversion of mind, perversion of view that is beauty in the unattractive. These, bhikkhus, are the four perversions of perception, perversions of mind, perversions of view. “Bhikkhus, there are these four non-perversions of perception, non-perversions of mind, non-perversions of view. What are the four? Bhikkhus, the non-perversion of perception, non-perversion of mind, non-perversion of view that is impermanence in the impermanent; the non-perversion of perception, non-perversion of mind, non-perversion of view that is suffering in suffering; the non-perversion of perception, non-perversion of mind, non-perversion of view that is non-self in the non-self; the non-perversion of perception, non-perversion of mind, non-perversion of view that is unattractiveness in the unattractive. These, bhikkhus, are the four non-perversions of perception, non-perversions of mind, non-perversions of view.” “Beings perceive permanence in the impermanent, And pleasure in suffering; They perceive self in the non-self, and beauty in the unattractive; Beings, struck by wrong view, with minds bewildered and perverted perceptions, Are yoked to Māra, those people are not secure from bondage; Beings wander in saṃsāra, bound for birth and death. But when Buddhas arise in the world, those illuminators, They proclaim this Dhamma that leads to the cessation of suffering. Having heard them, the wise, having regained their own minds, Saw the impermanent as impermanent, and saw suffering as suffering. They saw the non-self as non-self, and the unattractive as unattractive; Having embraced right view, they transcended all suffering.”

The Buddha's words Bodhirājakumārasutta MN 85 https://suttacentral.net/mn85 Photo by Bakir Custovic on Unsplash THUS I HEARD: On one occasion the Blessed One was staying in the country of the Bhaggas at Suṁsumāragira in the Bhesakalā Grove, the Deer Park. Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not been inhabited by monk or divine or any human being at all. Then Prince Bodhi addressed the divine caste student Sañjikāputta thus: “Come, my dear Sañjikāputta. Go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort, saying: ‘Venerable sir, let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi.’” “Yes sir,” Sañjikāputta replied and he went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said: “Master Gotama, Prince Bodhi pays homage with his head at the Blessed One’s feet and asks whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort, and he says thus: ‘Let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi!’” The Blessed One accepted in silence. Then, knowing that the Blessed One had accepted, Sañjikāputta rose from his seat and went to Prince Bodhi, and he told him: “We told that Blessed One on your behalf, sir: ‘Master Gotama… tomorrow’s meal from Prince Bodhi.’ It has been accepted by the monk Gotama.” Then, when the night was ended, Prince Bodhi had good food of various kinds prepared in his own house and he had the Kokanada Palace spread with white cloth to the last step of the stair. Then he addressed the divine-caste student Sañjikāputta: “Come, my dear Sañjikāputta. Go to the Blessed One and announce that it is time thus: ‘It is time, venerable sir, the meal is ready.’” “Yes, sir,” Sañjikāputta replied, and he went to the Blessed One and announced that it was time thus: “It is time, Master Gotama, the meal is ready.” Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Bodhi’s house. Now on that occasion Prince Bodhi was standing in the outer porch waiting for the Blessed One. He saw the Blessed One coming in the distance. As soon as he saw him, he went out to meet him and paid homage to him; and then, allowing the Blessed One to precede him, they proceeded to the Kokanada Palace. But the Blessed One stopped at the lowest step of the stair. Prince Bodhi said to him: “Venerable sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may be long for my welfare and happiness.” When this was said the Blessed One was silent. A second time Prince Bodhi said to him: “Venerable sir… for my welfare and happiness.” And a second time the Blessed One was silent. A third time Prince Bodhi said to him: “Venerable sir… for my welfare and happiness.” The Blessed One looked at the venerable Ānanda. The venerable Ānanda said to Prince Bodhi: “Prince, let the cloth be removed. The Blessed One will not step on a strip of cloth: the Tathāgata has regard for the coming generation.” So Prince Bodhi had the cloth removed, and he had seats prepared in the upper apartments of the Kokanada Palace. The Blessed One went up to the Kokanada Palace and sat down on the seats prepared together with the Sangha of bhikkhus. Then with his own hands Prince Bodhi served and satisfied the Sangha of bhikkhus headed by the Buddha with various kinds of good food. When the Blessed One had eaten and no longer had the bowl in his hand, Prince Bodhi took a low seat and sat down at one side. When he had done so, he said to the Blessed One: “Venerable sir, we have thought thus: ‘Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.’” “I too, Prince, before my Enlightenment while I was still only an unenlightened Bodhisatta, thought thus: ‘Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.’ “Later, Prince while still young a black-haired youth endowed with the blessing of youth, in the first phase of life, I shaved off my hair and beard—though my mother and father wished otherwise and grieved with tearful faces—I put on the yellow cloth and went forth from the house life into homelessness. “Having gone forth in search of what is profitable, seeking the supreme state of sublime peace, I went to Ālāra Kālāma and I said to him: ‘Friend Kalama, I want to lead the life divine in this Dhamma and Discipline.’ “When this was said, Ālāra Kālāma replied: ‘The venerable one may stay here. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing through direct knowledge his own teacher’s doctrine.’ “I soon learnt the Dhamma. I claimed that as far as mere lip-reciting and rehearsal of his teachings went I could speak with knowledge and assurance, and that I knew and saw—and there were others that did likewise. “I considered: ‘It is not through mere faith alone that Ālāra Kālāma declares his Dhamma; he does so because he enters upon and abides in it, himself realizing it through direct knowledge. Certainly Alara Kalama abides in this Dhamma knowing and seeing.’ “Then I went to Ālāra Kālāma, and I said to him: ‘Friend Kalama, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’ “When this was said, he declared the base consisting of nothingness. “I considered: ‘Not only Ālāra Kālāma has faith; I too have faith. Not only Ālāra Kālāma has energy; I too have energy. Not only Alara Kalama has mindfulness; I too have mindfulness. Not only Ālāra Kālāma has concentration; I too have concentration. Not only Ālāra Kālāma has understanding; I too have understanding. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?’ “I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge. Then I went to Ālāra Kālāma, and I said to him: ‘Friend Kalama, is it in this way that you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’ “‘It is in this way, friend, that I declare to have entered upon this Dhamma, myself realizing it through direct knowledge.’ “‘Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.’ “‘It is gain for us, friend, it is great gain for us that we have such a venerable one as our companion in the life divine. So the Dhamma that I declare to have entered upon, myself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma I declare to have entered upon, myself realizing it through direct knowledge. So you know the Dhamma that I know; I know the Dhamma that you know. As I am, so you are; as you are, so am I. Come, friend, let us now lead this community together.’ “Thus Ālāra Kālāma, my Teacher, placed me, his pupil, on an equal footing with himself, and awarded me the highest honour. “I considered: ‘This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna, but only to the base consisting of nothingness.’ “I was not satisfied with that Dhamma. I left it and went away. “Still in search of what is profitable, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta, and I said to him: ‘Friend, I want to lead the life divine in this Dhamma and Discipline.’ “When this was said, Uddaka Rāmaputta replied: ‘The venerable one may stay here. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing through direct knowledge his own teacher’s doctrine.’ I soon learned the Dhamma. I claimed that as far as mere lip-reciting and rehearsal of his teaching went I could speak with knowledge and assurance, and that I knew and saw—and there were others who did likewise. “I considered: ‘It is not through mere faith alone that Rāma declares his Dhamma, but he does so because he enters upon and abides in it, himself realizing it through direct knowledge. Certainly Rāma abides in this Dhamma knowing and seeing.’ “Then I went to Uddaka Rāmaputta, and I said to him: ‘Friend Rāma, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’” “When this was said, he declared the base consisting of neither-perception-nor-non-perception. “I considered: ‘Not only Rāma has faith; I too have faith. Not only Rāma has energy; I too have energy. Not only Rāma has mindfulness; I too have mindfulness. Not only Rāma has concentration; I too have concentration. Not only Rāma has understanding; I too have understanding. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?’ “I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge. Then I went to Uddaka Rāmaputta and I said to him: ‘Friend Rāma, is it in this way that you declare to have entered upon the Dhamma, yourself realizing it through direct knowledge?’ “‘It is in this way, friend, that Rāma declares to have entered upon the Dhamma, himself realizing it through direct knowledge.’ “‘Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.’ “‘It is gain for us, friend, it is great gain for us, that we have such a venerable one for our companion in the life divine. So the Dhamma that Rāma declares to have entered upon, himself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma Rāma declares to have entered upon, himself realizing it through direct knowledge. So you know that Dhamma that Rāma knows; Rāma knows the Dhamma that you know. As Rāma is, so you are; as you are, so Rāma is. Come, friend, do you now lead this community.’ “Thus Uddaka Rāmaputta, my companion in the life divine, placed me in the Teacher’s place and accorded me the highest honour. “I considered: ‘This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna; but only to the base consisting of neither-perception-nor-non-perception.’ “I was not satisfied with that Dhamma. I left it and went away. “Still in search of what is profitable, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country, till at length I arrived at Senānigama near Uruvelā. There I saw an agreeable piece of ground, a delightful grove, a clear-flowing river with pleasant smooth banks, and nearby a village as alms resort. I considered: ‘There is this agreeable piece of ground, this delightful grove, this clear-flowing river with pleasant smooth banks, and nearby a village for alms resort. This will serve for the endeavour of a clansman who seeks endeavour.’ And I sat down there thinking: ‘This will serve for endeavour.’ “Now three similes occurred to me spontaneously, never heard before. “Suppose there were a wet, sappy piece of wood lying in water, and a man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying in water?” “No, Master Gotama. Why not? Because it is a wet, sappy piece of wood, and besides, it is lying in water. So the man would reap weariness and disappointment.” “So, Prince, while a monk or divine lives still bodily and mentally not withdrawn from sensual desires, and while his lust, affection, thirst and fever for sensual desires are not quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment, and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. This was the first simile that occurred to me spontaneously, never heard before. “Again, suppose there were a wet, sappy piece of wood lying on dry land far from water, and a man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying on dry land far from water?” “No, Master Gotama. Why not? Because it is a wet, sappy piece of wood, though it is lying on dry land far from water. So the man would reap weariness and disappointment.” “So, Prince, while a monk or divine lives still only bodily withdrawn from sensual desires, and while his lust, affection, passion, thirst and fever for sensual desires are not quite abandoned and quieted within him, then even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. And even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. This was the second simile that occurred to me spontaneously, never heard before. “Again, suppose there were a dry sapless piece of wood lying on dry land far from water, and man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by rubbing with it the dry, sapless piece of wood lying on dry land far from water?” “Yes, Master Gotama. Why so? Because it is a dry, sapless piece of of wood, and besides, it is lying on dry land far from water!” “So, Prince, while a monk or divine lives both bodily and mentally withdrawn from sense-desires, and while his lust, affection, passion, thirst and fever, for sensual desires are quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment, and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment. This was the third simile that occurred to me spontaneously, never heard before. “I thought: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mind with mind?’ So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker by the head or shoulders and beat him down, constrain and crush him, so too, while with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind, sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain. “I thought: ‘Suppose I practise the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth and nose. While I did so, there was a loud sound of winds coming from my ear holes. Just as there is a loud sound when a smith’s bellows are blown, so too, while I stopped the in-breaths and out-breaths in my nose and ears, there was a loud sound of winds coming from my ear holes. “But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain. “I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, violent winds harried my head. Just as if a strong man were splitting my head open with a sharp sword, so too, while I stopped the in-breaths and the out-breaths in my mouth, nose and ears, violent winds harried my head. “But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain. “I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, there were a violent pains in my head. Just as if a strong man were tightening a tough leather strap round my head as a headband, so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, there were violent pains in my head. “But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain. “I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, violent winds carved up my belly. Just as a clever butcher or his apprentice carves up an ox’s belly with a sharp knife, so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, violent winds carved up my belly. “But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain. “I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, there was violent burning in my body. Just as if two strong men had seized a weaker by both arms and were roasting him over a pit of hot coals, so too, while I stopped the in-breaths and out-breaths in mouth, nose and ears, there was a violent burning in my body. “But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain. “Now when gods saw me, they said: ‘The monk Gotama is dead.’ Other gods said: ‘The monk Gotama is not dead, he is dying.’ Other gods said: ‘The monk Gotama is neither dead nor dying; he is an Arahant, for such is the way of Arahants.’ “I thought: ‘Suppose I entirely cut off food?’ Then gods came to me and said: ‘Good sir, do not entirely cut off food. If you do so, we shall inject heavenly food into your pores and you will live on that.’ I thought: ‘If I claim to be completely fasting and these gods inject heavenly food into my pores and I live on that, then I shall be lying.’ I dismissed those gods, saying: ‘There is no need.’ “I thought: ‘Suppose I take very little food, say, a handful each time, whether it is bean soup or lentil soup or vetch soup or pea soup?’ While I did so, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sunk far down in their sockets looked like the gleam of water sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green gourd shrivels and withers in the wind and sun. Because of eating so little, if I touched my belly skin, I encountered my backbone too; if I touched my backbone I encountered my belly skin too. Because of eating so little, if I made water or evacuated my bowels, I fell over on my face there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell away from my body as I rubbed. “Now when human beings saw me, they said: ‘The monk Gotama is a black man.’ Other human beings said: ‘The monk Gotama is not a black man, he is a brown man.’ Other human beings said: ‘The monk Gotama is neither a black nor a brown man, he is a fair-skinned man.’ So much had the clear, bright colour of my skin deteriorated through eating so little. “I thought: ‘Whenever a monk or divine in the past has felt painful, racking, piercing feeling due to striving, it can equal this but not exceed it. And whenever a monk or divine in the future will feel painful, racking, piercing feeling due to striving, it can equal this but not exceed it. And whenever a monk or divine at present feels painful, racking, piercing feeling due to striving, it can equal this but not exceed it. But by this gruelling penance I have attained no distinction higher than the human state (dhamma) worthy of a Noble One’s knowledge and vision. Might there be another way to enlightenment?’ “I thought: ‘While my Sakyan father was busy, while I was sitting in the cool shade of a rose-apple tree quite secluded from sensual desires, secluded from unprofitable dhammas, I had direct knowledge of entering upon and abiding in the first jhāna, which is accompanied by initial and sustained application with happiness and bodily pleasure born of seclusion. Might that be the way to Enlightenment?’ Then, following on that memory, came the recognition: ‘This is the way to enlightenment.’ “I thought: ‘Why am I afraid of that pleasure? It is pleasure that has nothing to do with sensual desires and unprofitable dhammas.’ “I thought: ‘I am not afraid of that pleasure, since it has nothing to do with sensual desires and unprofitable dhammas.’ “I thought: ‘It is not possible to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and bread?’ And I ate some solid food—some oiled rice and bread. But at that time five bhikkhus were waiting upon me, thinking: ‘If the monk Gotama achieves something he will tell us.’ As soon as I ate the boiled rice and bread the five bhikkhus were disgusted and left me thinking: ‘The monk Gotama has turned self-indulgent, he has given up the endeavour and reverted to luxury.’ “Now when I had eaten solid food and regained strength, then quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abode in the first jhāna which is accompanied by initial and sustained application with happiness and bodily pleasure born of seclusion. “But such pleasant feeling as arose in me did not invade my mind and remain. “With the stilling of initial application and sustained application… second jhāna… “But such pleasant feeling as arose in me did not invade my mind and remain. “With the fading as well of happiness… third jhāna… “But such pleasant feeling as arose in me did not invade my mind and remain. “With the abandoning of bodily pleasure and pain… fourth jhāna. “But such pleasant feeling as arose in me did not invade my mind and remain. “When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of recollection of past life, that is to say, one birth, two births, three births… five births, ten births… fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion: There I was so named, of such a race, with such qualities of appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I appeared elsewhere; and there too I was so-named, of such a race, with such qualities of appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared here. Thus with details and particulars I recollected my manifold past life. This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who abides diligent, ardent and self-controlled. “But such pleasant feeling as arose in me did not invade my mind and remain. “When my concentrated mind was thus purified… I directed my mind to the passing-away and reappearance of beings. “With the heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas, thus: ‘These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a bad destination, in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world.’ Thus with heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing inferior and superior, fair and ugly, well-behaved and ill-behaved: I understood how beings pass on according to their kammas. “This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent and self-controlled. “But such pleasant feeling as arose in me did not invade my mind and remain. “When my concentrated mind was thus purified… I directed my mind to the knowledge of exhaustion of taints. I had direct knowledge as it actually was: ‘This is suffering’; I had direct knowledge thus: ‘This is the origin of suffering’; I had direct knowledge thus: ‘This is the cessation of suffering’; I had direct knowledge thus: ‘This is the way leading to the cessation of suffering’; I had direct knowledge thus: ‘These are taints’; I had direct knowledge thus: ‘This is the origin of taints’; I had direct knowledge thus: ‘This is the cessation of taints’; I had direct knowledge thus: ‘This is the way leading to the cessation of taints.’ “When I knew thus, the mind was liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance. When liberated there came the knowledge ‘It is liberated’. I had direct knowledge ‘It is liberated’. I had direct knowledge thus: ‘Birth is exhausted, the life divine has been lived out, what can be done is done. There is no more of this to come.’ “This was the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent and self-controlled. “It occurred to me, Prince, the Dhamma that I have attained is profound, hard to see and hard to discover. It is the most peaceful and superior goal of all, unattainable by mere ratiocination, subtle, and for the wise to experience. But this generation loves something to rely on, delights in something to rely on, is glad of something to rely on. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, relinquishing of all essentials of existence, exhaustion of craving, fading of lust, cessation, Nibbāna. And if I taught the Dhamma, others would not understand me, and that would be weariness and a bother for me. “In fact there came to me spontaneously these stanzas never heard before: “‘Enough, nor teach the Dhamma That even I found hard to reach; For it will never be perceived By those who live in lust and hate. Men dyed in lust, and whom a cloud Of darkness laps, will never see What goes against the stream, is subtle, Deep, and hard to see, abstruse.’ “Considering thus, my mind favoured inaction instead of teaching the Dhamma. “Then the Brahmā Divinity Sahampati knew in mind the thought in my mind, and he considered: ‘The world will be lost, the world will be utterly lost, since the mind of the Tathāgata, Arahant and Fully Enlightened One, favours inaction instead of teaching the Dhamma.’ “Then just as soon as a strong man might extend his flexed arm or flex his extended arm, the Divinity Sahampati vanished in the world of the Divinity and appeared before me. Then he arranged his upper robe on one shoulder and raising his hands palms together towards me, he said: ‘Venerable Sir, let the Blessed One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. Some of them will gain final knowledge of the Dhamma.’ “The Divinity Sahampati spoke thus, and having done so, he said further: “‘In Magadha till now have Dhammas been Unpurified, thought out by those still stained. Open the Deathless gateway, let them hear The Dhamma the Immaculate has found; And, just as one sees all the folk around Who stands upon a solid pile of rock, Survey, O sorrowless, all-seeing sage, This human breed engulfed in sorrowing That Birth has at its mercy, and Old Age. Arise victorious Hero, Knowledge-bringer, Free from all debt, and wander in the world. Proclaim the Dhamma; there are some, O Blessed One, will understand.’ “Then I listened to the Divinity’s pleading. Out of compassion for beings I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some that dwelt seeing fear in blame and in the other world. “Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it; so too, surveying the world… and some that dwelt seeing fear in blame and in the other world. “Then I replied to the Divinity Sahampati in stanzas: “‘Open for them are the Deathless’ doors, Let those that hear now show their faith, Seeing the bother I spoke not for men Dhamma subtle and sublime, Divinity.’ “Then the Divinity Sahampati thought: ‘I have made it possible for the Dhamma to be taught by the Blessed One.’ And after paying homage to me, keeping me on the right, the Divinity departed. “I considered thus: ‘To whom should I first teach the Dhamma? Who will soon understand this Dhamma?’ “I considered thus: ‘Ālāra Kālāma is wise, learned and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Ālāra Kālāma? He will soon understand it.’ “Then gods approached me and said: ‘Venerable Sir, Ālāra Kālāma died seven days ago.’ And the knowledge and vision arose in me: ‘Alara Kalama died seven days ago.’ I considered thus: ‘Alara Kalama’s loss is a great one. If he had heard this Dhamma, he would soon have understood it.’ “I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma?’ “I considered thus: ‘Uddaka Rāmaputta is wise, learned and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddaka Rāmaputta? He will soon understand it.’ “Then gods approached me and said: ‘Venerable Sir, Uddaka Rāmaputta died last night.’ And the knowledge and vision in me: ‘Uddaka Rāmaputta died last night.’ I considered thus: ‘Uddaka Rāmaputta’s loss is a great one. If he had heard this Dhamma, he would soon have understood it.’ “I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma?’ “I considered thus: ‘The bhikkhus of the group of five, who attended me while I was engaged in the struggle for control were very helpful. Suppose I taught the Dhamma first to them?’ “I considered thus: ‘Where are the bhikkhus of the group of five living now?’ And with the heavenly eyesight, which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana. “Then when I had stayed at Uruvelā as long as I chose, I set out to go by stages to Benares. Between Gayā and the Place of Enlightenment the monk Upaka saw me on the road. Seeing me, he said: ‘Friend, the colour of your skin is pure and bright. Under whom have you gone forth, friend? Or who is your Teacher? Or whose Dhamma do you confess?’ “When this was said, I replied to the monk Upaka in stanzas: “‘Transcender of all being, All-knower am I, Unsullied in all dhammas, renouncing them all By craving’s ceasing freed. And this do I owe To my own wit, to whom should I concede it? I have no Teacher, and my like Exists nowhere in all the world With all its gods, because I have No person for my counterpart. I am the Teacher in the world Without a peer, an Arahant too And I alone am Full enlightened Quenched, whose fires are quite extinct. I go to Kāsi’s city now To set in motion the Dhamma’s Wheel: In a world that’s blind-become I go to beat the Deathless Drum.’ “‘By your claims, friend, you ought to be a Victor Universal.’ “‘The Victors like me, Upaka, Are these won to exhaustion of taints. I vanquished all evil dhammas: For that I am a Victor.’ “When this was said, the monk Upaka said: ‘May it be so, friend.’ Shaking his head, he took a by-path and departed. “Then wandering by stages, I came at length to Benares, to the Deer Park at Isipatana, where the bhikkhus of the group of five were. “They saw me coming at a distance, and they agreed among themselves thus: ‘Friends, here comes the monk Gotama who turned self-indulgent, shirked control and reverted to luxury. We ought not to pay homage to him or rise up for him or receive his bowl and robe. But a seat can be prepared for him. If he likes, he will sit down.’ “However, as soon as I approached, they found themselves unable to keep their pact. One came to meet me and took my bowl and outer robe; another prepared a seat; and another got water ready for my feet; and they addressed me by name as ‘friend’. “When this was said, I told them: ‘Bhikkhus, do not address a Tathāgata by name as “friend”. A Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained. I shall instruct you; I shall teach you the Dhamma. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.’ “When this was said, the bhikkhus of the group of five answered me thus: ‘Friend Gotama, with the behaviour, the way, and the difficult feats which you practised you achieved no distinction worthy of a Noble One’s knowledge and vision higher than the human state (dhamma). Since you have now turned self-indulgent, shirked control and reverted to luxury, how will you have achieved any such distinction?’ “When this was said, I told them: ‘A Tathāgata is not one who has turned self-indulgent, nor has he shirked control and reverted to luxury. A Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained… from the home life into homelessness.’ “A second time the bhikkhus of the group of five said to me: ‘Friend Gotama… how will you have achieved any such distinction?’ “A second time I told them: ‘A Tathāgata is not one who has turned self-indulgent… from the home life into homelessness.’ “A third time the bhikkhus of the group of five said to me: ‘Friend Gotama… how will you have achieved any such distinction?’” “When this was said I asked them: ‘Bhikkhus, have you ever known me speak like this before?’ “‘No, venerable sir.’ “‘Bhikkhus, a Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained. I shall instruct you; I shall teach you the Dhamma. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.’ “I was able to convince the bhikkhus of the group of five. Sometimes I instructed two bhikkhus while three went for alms; and we six lived upon what the three brought back from their alms-round. Sometimes I instructed three bhikkhus while two went for alms; and we six lived upon what the two brought back from their alms-round. “Then the bhikkhus of the group of five, being thus advised and instructed by me, not long after, by realization themselves with direct knowledge here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.” When this was said, Prince Bodhi said to the Blessed One: “Venerable sir, when a bhikkhu finds a Tathāgata to discipline him, how long is it before, by realization himself with direct knowledge here and now he enters upon and abides in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness?” “As to that, Prince, I shall ask you a question in return. Answer it as you choose. How do you conceive this, Prince, are you skilled in the art of wielding a goad while riding an elephant?” “Yes, venerable sir, I am.” “How do you conceive this, Prince? Suppose a man came here thinking: ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him,’ and he had no faith and did not achieve what is achievable by faith, and he was unhealthy and did not achieve what is achievable by health, and he was fraudulent and deceitful and did not achieve what is achievable by honesty and sincerity, and he was idle and did not achieve what is achievable by energy, and he had no understanding and did not achieve what is achievable by understanding—how do you conceive this, Prince, would that man train under you in the art of wielding a goad while riding an elephant?” “Venerable sir, even if he had one of those deficiencies, he would not. So what of the five?” “How do you conceive this, Prince? Suppose a man came here thinking: ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him,’ and he had faith and achieved what is achievable by faith, and he was healthy and achieved what is achievable by health, and he was honest and sincere and achieved what is achievable by honesty and sincerity, and he was energetic and achieved what is achievable by energy, and he had understanding and achieved what is achievable by understanding—how do you conceive this, Prince, would that man train under you in the art of wielding a goad while riding an elephant?” “Venerable sir, even if he had one of those qualities, he would. So what of the five?” “So too, Prince, there are these five factors of endeavour. What five? “1. Here a bhikkhu has faith, he places his faith in a Tathāgata’s Enlightenment thus: ‘That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be trained, teacher of gods and men, enlightened, blessed.’ “2. He has little affliction and little ailment, possessing a good digestion that is neither too cool nor too warm but medium and able to bear the strain of endeavour. “3. He is without deceit or fraud, and to his teacher and his companions in the life divine he shows himself as he actually is. “4. He is energetic in abandoning unprofitable dhammas and in undertaking profitable dhammas, steadfast, launching his effort with firmness, and unrelenting where profitable dhammas are concerned. “5. He has understanding, possesses understanding of arising and disappearance that is noble, penetrative and leads to the complete exhaustion of suffering. “These are the five factors of endeavour. “When a bhikkhu who possesses these five factors of endeavour finds a Tathāgata to discipline him, he might dwell seven years before, by realization himself with direct knowledge, he here and now entered upon and dwelt in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness. “Let alone seven years, when a bhikkhu possessed of these five factors of endeavour finds… he might dwell six years… into homelessness. “Let alone six years… five years… “Let alone five years… four years… “Let alone four years… three years… “Let alone three years… two years… “Let alone two years… one year… “Let alone one year… seven months… “Let alone two months… one month… “Let alone one month… half month… “Let alone half a month… seven days and nights… “Let alone one day and night, when a bhikkhu possessed of these five factors of endeavour finds a Tathāgata to discipline him, then being instructed in the evening, he might arrive at distinction in the morning; being instructed in the morning, he might arrive at distinction in the evening.” When this was said, Prince Bodhi said to the Blessed One: “Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma, that one instructed in the evening might arrive at distinction in the morning, and one instructed in the morning might arrive at distinction in the evening!” When this was said, the divine-caste student Sañjikāputta said to Prince Bodhi: “Master Bodhi says: ‘Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma!’ but not ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus.’” “Do not say that, my dear Sañjikāputta, do not say that. I heard and learnt this from the lady’s (my mother’s) lips: There was an occasion when the Blessed One was living at Kosambi in Ghosita’s Park. Then the lady (my mother) who was pregnant went to the Blessed One and after paying homage to him, she sat down at one side. When she had done so, she said to the Blessed One: ‘Venerable sir, the prince or princess in my womb, whichever it may be, goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember the child as a follower who has gone to him for refuge for life’. There was also an occasion when the Blessed One was living here too in the country of the Bhaggas at Suṁsumāragira in the Bhesakalā Grove, the Deer Park. Then my nurse, carrying me at her hip, went to the Blessed One, and after paying homage to him, she stood at one side. When she had done so, she said to him: ‘Venerable sir, this Prince Bodhi goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember him as a follower who has gone to him for refuge for life’. Now, my dear Sañjikāputta, for the third time I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a follower who has gone to him for refuge for life.”

The Buddha's words Dhammaññūsutta from Tipitaka_Pali_Reader Photo by countermarch form PxHere "Bhikkhus, a bhikkhu endowed with seven qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which seven? Here, bhikkhus, a bhikkhu is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, one who knows the proper time, one who knows the assembly, and one who knows the distinctions among individuals. "And how, bhikkhus, is a bhikkhu one who knows the Dhamma? Here, bhikkhus, a bhikkhu knows the Dhamma – Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, Vedalla. If, bhikkhus, a bhikkhu did not know the Dhamma – Sutta, Geyya… Abbhutadhamma, Vedalla, he would not be called 'one who knows the Dhamma' here. But because, bhikkhus, a bhikkhu knows the Dhamma – Sutta, Geyya… Abbhutadhamma, Vedalla, therefore he is called 'one who knows the Dhamma'. Thus, one who knows the Dhamma. "And how is he one who knows the meaning? Here, bhikkhus, a bhikkhu knows the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement.' If, bhikkhus, a bhikkhu did not know the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement,' he would not be called 'one who knows the meaning' here. But because, bhikkhus, a bhikkhu knows the meaning of each statement: 'This is the meaning of this statement, this is the meaning of that statement,' therefore he is called 'one who knows the meaning'. Thus, one who knows the Dhamma, one who knows the meaning. "And how is he one who knows himself? Here, bhikkhus, a bhikkhu knows himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit.' If, bhikkhus, a bhikkhu did not know himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' he would not be called 'one who knows himself' here. But because, bhikkhus, a bhikkhu knows himself: 'I am thus far in faith, in virtue, in learning, in generosity, in wisdom, in ready wit,' therefore he is called 'one who knows himself'. Thus, one who knows the Dhamma, one who knows the meaning, one who knows himself. "And how is he one who knows moderation? Here, bhikkhus, a bhikkhu knows moderation in receiving robes, almsfood, lodgings, and requisites for the sick, such as medicine. Monks, if a bhikkhu does not know moderation in receiving robes, almsfood, lodgings, and medicinal requisites, he would not be called ‘one who knows moderation’ here. But, monks, since a bhikkhu knows moderation in receiving robes, almsfood, lodgings, and medicinal requisites, he is called ‘one who knows moderation’. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows moderation. “And how is one ‘one who knows the proper time’? Here, monks, a bhikkhu knows the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion.’ Monks, if a bhikkhu does not know the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,’ he would not be called ‘one who knows the proper time’ here. But, monks, since a bhikkhu knows the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,’ he is called ‘one who knows the proper time’. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time. “And how is one ‘one who knows the assembly’? Here, monks, a bhikkhu knows the assembly: ‘This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. In such a place, one should approach thus, stand thus, act thus, sit thus, speak thus, and remain silent thus.’ Monks, if a bhikkhu does not know the assembly: ‘This is an assembly of khattiyas… and remain silent thus,’ he would not be called ‘one who knows the assembly’ here. But, monks, since a bhikkhu knows the assembly: ‘This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. In such a place, one should approach thus, stand thus, act thus, sit thus, speak thus, and remain silent thus,’ he is called ‘one who knows the assembly’. Thus, one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time, one who knows the assembly. “And how is one ‘one who knows the superiority and inferiority of individuals’? Here, monks, individuals are known to a bhikkhu in two ways. There are two kinds of individuals: one who desires to see noble ones, and one who does not desire to see noble ones. The individual who does not desire to see noble ones is censurable in that respect. The individual who desires to see noble ones is praiseworthy in that respect. “There are two kinds of individuals who desire to see noble ones: one who desires to hear the true Dhamma, and one who does not desire to hear the true Dhamma. The individual who does not desire to hear the true Dhamma is censurable in that respect. The individual who desires to hear the true Dhamma is praiseworthy in that respect. “There are two kinds of individuals who desire to hear the true Dhamma: one who listens to the Dhamma with an attentive ear, and one who listens to the Dhamma without an attentive ear. The individual who listens to the Dhamma without an attentive ear is censurable in that respect. The individual who listens to the Dhamma with an attentive ear is praiseworthy in that respect. “There are two kinds of individuals who listen to the Dhamma with an attentive ear: one who, having heard the Dhamma, retains it, and one who, having heard the Dhamma, does not retain it. The individual who, having heard the Dhamma, does not retain it is censurable in that respect. The individual who, having heard the Dhamma, retains it is praiseworthy in that respect. “There are two kinds of individuals who, having heard the Dhamma, retain it: one who examines the meaning of the retained teachings, and one who does not examine the meaning of the retained teachings. The individual who does not examine the meaning of the retained teachings is censurable in that respect. That person who investigates the meaning of the Dhamma, the elements, is thus praised in that respect. “There are two persons who investigate the meaning of the Dhamma, the elements: one who, having understood the meaning and understood the Dhamma, practices in accordance with the Dhamma; and one who, having understood the meaning and understood the Dhamma, does not practice in accordance with the Dhamma. That person who, having understood the meaning and understood the Dhamma, does not practice in accordance with the Dhamma, is thus blameworthy in that respect. That person who, having understood the meaning and understood the Dhamma, practices in accordance with the Dhamma, is thus praised in that respect. “There are two persons who, having understood the meaning and understood the Dhamma, practice in accordance with the Dhamma: one who practices for his own benefit but not for the benefit of others; and one who practices for his own benefit and for the benefit of others. That person who practices for his own benefit but not for the benefit of others, is thus blameworthy in that respect. That person who practices for his own benefit and for the benefit of others, is thus praised in that respect. It is in this way, bhikkhus, that persons are known by a bhikkhu in two ways. It is in this way, bhikkhus, that a bhikkhu is one who knows the superior and inferior of persons. “Bhikkhus, a bhikkhu endowed with these seven qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.”

The Buddha's words Ambapālisutta SN 47.1 https://suttacentral.net/sn47.1 Photo by Hiroko Nishimura on Unsplash THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Vesali in Ambapali’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” the bhikkhus replied. The Blessed One said this: “Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness. What four? “Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. “This, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.” This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Buddha's words Puggalasutta from Tipitaka_Pali_Reader Photo by Vibhav Satam on Unsplash Thus have I heard. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, bowed to him, and sat down to one side. As King Pasenadi of Kosala was sitting to one side, the Blessed One said to him: “Great king, there are these four types of individuals existing, found in the world. Which four? One who goes from darkness to darkness, One who goes from darkness to light, One who goes from light to darkness, One who goes from light to light.” “How, great king, does an individual go from darkness to darkness? Here, great king, a certain individual is reborn into a low family: a Caṇḍāla family, a Veṇa family, a Nisāda family, a Rathakāra family, or a Pukkusa family; a poor family with little food and drink, living a difficult life, where sustenance is obtained with difficulty. Furthermore, he is ill-favored, unattractive, hunchbacked, often ill—one-eyed, or crippled, or lame, or paralyzed—and does not obtain food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, or lights. He engages in misconduct by body, misconduct by speech, and misconduct by mind. Having engaged in misconduct by body, misconduct by speech, and misconduct by mind, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, the lower realms, hell. “Just as, great king, a person might go from darkness to darkness, or from gloom to gloom, or from blood-stains to blood-stains. Such an individual, great king, I declare to be like that. Thus, great king, is an individual who goes from darkness to darkness. “How, great king, does an individual go from darkness to light? Here, great king, a certain individual is reborn into a low family: a Caṇḍāla family, a Veṇa family, a Nisāda family, a Rathakāra family, or a Pukkusa family; a poor family with little food and drink, living a difficult life, where sustenance is obtained with difficulty. Furthermore, he is ill-favored, unattractive, hunchbacked, often ill—one-eyed, or crippled, or lame, or paralyzed—and does not obtain food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, or lights. He engages in good conduct by body, good conduct by speech, and good conduct by mind. Having engaged in good conduct by body, good conduct by speech, and good conduct by mind, with the breaking up of the body, after death, he reappears in a good destination, a heavenly world. “Just as, great king, a person might ascend from the ground to a couch, or from a couch to a horse's back, or from a horse's back to an elephant's shoulder, or from an elephant's shoulder to a palace. Such an individual, great king, I declare to be like that. Thus, great king, is an individual who goes from darkness to light. “How, great king, does an individual go from light to darkness? Here, great king, a certain individual is reborn into a high family: a rich Khattiya-clan, or a rich Brāhmaṇa-clan, or a rich householder-clan; an affluent, wealthy, greatly prosperous family with abundant gold and silver, abundant assets and property, abundant wealth and grain. Furthermore, he is handsome, attractive, charming, endowed with supreme beauty of complexion, and obtains food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lights. He engages in misconduct by body, misconduct by speech, and misconduct by mind. Having engaged in misconduct by body, misconduct by speech, and misconduct by mind, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, the lower realms, hell. “Just as, great king, a person might descend from a palace to an elephant's shoulder, or from an elephant's shoulder to a horse's back, or from a horse's back to a couch, or from a couch to the ground, or from the ground enter into darkness. Such an individual, great king, I declare to be like that. Thus, great king, is an individual who goes from light to darkness. “How, great king, does an individual go from light to light? Here, great king, a certain individual is reborn into a high family: a rich Khattiya-clan, or a rich Brāhmaṇa-clan, or a rich householder-clan; an affluent, wealthy, greatly prosperous family with abundant gold and silver, abundant assets and property, abundant wealth and grain. Furthermore, he is handsome, attractive, charming, endowed with supreme beauty of complexion, and obtains food, drink, clothing, vehicles, garlands, scents, ointments, bedding, lodging, and lights. He engages in good conduct by body, good conduct by speech, and good conduct by mind. Having engaged in good conduct by body, good conduct by speech, and good conduct by mind, with the breaking up of the body, after death, he reappears in a good destination, a heavenly world. “Just as, great king, a person might transfer from one couch to another, or from one horse's back to another, or from one elephant's shoulder to another, or from one palace to another. Such an individual, great king, I declare to be like that. Thus, great king, is an individual who goes from light to light. These, great king, are the four types of individuals existing, found in the world.” The Blessed One said this…pe… “A poor person, O king, is faithless and stingy; mean, with evil intentions, holding wrong views, without respect. “To monastics or brahmins, or other mendicants, he reviles and abuses; he is a nihilist and quarrelsome. “He hinders those who give, and food to those who ask; Such a person, O king, O lord of men, when dying, goes to a terrible hell, one who goes from darkness to darkness. “A poor person, O king, is faithful and unselfish; He gives with noble intentions, a person with an undistracted mind. “To monastics or brahmins, or other mendicants, he rises and bows, and trains in good conduct. “He does not hinder those who give, nor food to those who ask; “Such a person, O king, lord of men, When he dies, goes to a heavenly abode, having darkness as his destination. “If, O king, a wealthy man is faithless and stingy, Mean, with evil thoughts, wrong view, and disrespectful; “He insults and reviles ascetics, brahmins, or other mendicants; He is a nihilist and given to anger. “He hinders those giving, and food from those who ask. Such a person, O king, lord of men, When he dies, goes to a frightful hell, having darkness as his destination. “If a wealthy man, O king, is faithful and not stingy; He gives with noble intentions, a person with an unagitated mind. “He rises and salutes ascetics, brahmins, or other mendicants; He trains in right conduct. “He does not hinder those giving, or food from those who ask. Such a person, O king, lord of men, When he dies, goes to a heavenly abode, having light as his destination.”

The Buddha's words Kesamuttisutta AN 3.65 https://suttacentral.net/an3.65 SO I HAVE HEARD. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.” Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha: “There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” “It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter. Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?” “Harm, sir.” “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?” “Harm, sir.” “A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?” “Harm, sir.” “A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas, are these things skillful or unskillful?” “Unskillful, sir.” “Blameworthy or blameless?” “Blameworthy, sir.” “Criticized or praised by sensible people?” “Criticized by sensible people, sir.” “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” “When you undertake them, they lead to harm and suffering. That’s how we see it.” “So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it. Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?” “Welfare, sir.” “An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “Yes, sir.” “What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?” “Yes, sir.” “What do you think, Kālāmas, are these things skillful or unskillful?” “Skillful, sir.” “Blameworthy or blameless?” “Blameless, sir.” “Criticized or praised by sensible people?” “Praised by sensible people, sir.” “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” “When you undertake them, they lead to welfare and happiness. That’s how we see it.” “So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it. Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in the present life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. ‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. ‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. ‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life.” “That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life. … Excellent, sir! Excellent! … We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

The Buddha's words Vāseṭṭhasutta AN 8.44 https://suttacentral.net/an8.44 Photo by Alex Baber on Unsplash On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then the male lay follower Vāseṭṭha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Vāseṭṭha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?” “Here, Vāseṭṭha, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses. “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses. “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses. “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses. “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses. “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses. “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses. “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses. “It is in this way, Vāseṭṭha, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.” “To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, the countries of the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness. “For the devas ruled by the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is five hundred such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas ruled by the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Tāvatiṁsa devas, a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is a thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tāvatiṁsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Yāma devas, a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is two thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is four thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is sixteen thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.” One should not kill living beings or take what is not given; one should not speak falsehood or drink intoxicants; one should refrain from sexual activity, from unchastity; one should not eat at night or at an improper time. One should not wear garlands or apply scents; one should sleep on a low bed or a mat on the ground; this, they say, is the eight-factored uposatha proclaimed by the Buddha, who reached the end of suffering. As far as the sun and moon revolve, shedding light, so beautiful to gaze upon, dispellers of darkness, moving through the firmament, they shine in the sky, brightening up the quarters. Whatever wealth exists in this sphere— pearls, gems, and excellent beryl, horn gold and mountain gold, and the natural gold called haṭaka— those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars do not match the moon’s radiance. Therefore a virtuous woman or man, having observed the uposatha complete in eight factors and having made merit productive of happiness, blameless goes to a heavenly state. When this was said, the male lay follower Vāseṭṭha said to the Blessed One: “Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time.” “So it is, Vāseṭṭha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, if they could choose. How much more then for a human being!”

The Buddha's words Mettābhāvanāsutta Iti 27 https://suttacentral.net/iti27 This was said by the Lord… “Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant. “Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.” For one who mindfully develops Boundless loving-kindness Seeing the destruction of clinging, The fetters are worn away. If with an uncorrupted mind He pervades just one being With loving kindly thoughts, He makes some merit thereby. But a noble one produces An abundance of merit By having a compassionate mind Towards all living beings. Those royal seers who conquered The earth crowded with beings Went about performing sacrifices: The horse sacrifice, the man sacrifice, The water rites, the soma sacrifice, And that called “the Unobstructed.” But these do not share even a sixteenth part Of a well cultivated mind of love, Just as the entire starry host Is dimmed by the moon’s radiance. One who does not kill Nor cause others to kill, Who does not conquer Nor cause others to conquer, Kindly towards all beings— He has enmity for none. This too is the meaning of what was said by the Lord, so I heard.

The Buddha's words Caṅkamasutta AN 5.29 https://suttacentral.net/an5.29 Walking meditation “Bhikkhus, there are these five benefits of walking meditation. What five? One becomes capable of journeys; One becomes capable of striving; One becomes healthy; What one has eaten, drunk, consumed, and tasted is properly digested; The concentration attained through walking meditation is long lasting. These are the five benefits of walking meditation.”