Palokasutta, Depopulation. Aṅguttara Nikāya 3.56. Translated by Bhikkhu Bodhi

Then a certain affluent brahmin approached the Blessed One … and said to him:

“Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”

“At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw. Hence many people die. This is another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

“Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence many people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.”

“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

Diligence, Appamādasutta

AN 6.53. Translated by Bhikkhu Sujato

Then a certain brahmin went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?”

“There is, brahmin.”

“So what is it?”

“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.

In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”

“Excellent, worthy Gotama! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Paṭhamalokadhammasutta AN 8.5 Worldly Conditions. Translated by Bhikkhu Bodhi

“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.”

Gain and loss, disrepute and fame,

blame and praise, pleasure and pain:

these conditions that people meet

are impermanent, transient, and subject to change.

A wise and mindful person knows them

and sees that they are subject to change.

Desirable conditions don’t excite his mind

nor is he repelled by undesirable conditions.

He has dispelled attraction and repulsion;

they are gone and no longer present.

Having known the dustless, sorrowless state,

he understands rightly and has transcended existence.

Dukkhatāsutta SN 45.165, Suffering. Translated by Bhikkhu Bodhi

“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering.

The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”

“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right effort, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

This Noble Eightfold Path is to be developed for the direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”

Devadattasutta AN 4.68 Translated by Bhikkhu Sujato

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

It’s like a banana plant, or a bamboo, or a reed, all of which bear fruit to their own ruin and downfall …

It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

The banana plant is destroyed by its own fruit,

as are the bamboo and the reed.

Honor destroys a reprobate,

as pregnancy destroys a mule.”

Antarāmalasutta Iti 88, Inner Stains. Translated by Bhikkhu Sujato

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, there are these three inner stains, inner foes, inner enemies, inner killers, and inner adversaries.

What three?

Greed,

hate,

and delusion.

These three are inner stains, inner foes, inner enemies, inner killers, and inner adversaries.”

The Buddha spoke this matter.

On this it is said:

“Greed creates harm;

greed upsets the mind.

That person doesn’t recognize

the danger that arises within.

A greedy person doesn’t know the good.

A greedy person doesn’t see the truth.

When a person is beset by greed,

only blind darkness is left.

Those who have given up greed,

don’t get greedy even when provoked.

Greed falls off them

like a drop from a lotus-leaf.

Hate creates harm;

hate upsets the mind.

That person doesn’t recognize

the danger that arises within.

A hateful person doesn’t know the good.

A hateful person doesn’t see the truth.

When a person is beset by hate,

only blind darkness is left.

Those who have given up hate,

don’t get angry even when provoked.

Hate falls off them

like a palm-leaf from its stem.

Delusion creates harm;

delusion upsets the mind.

That person doesn’t recognize

the danger that arises within.

A deluded person doesn’t know the good.

A deluded person doesn’t see the truth.

When a person is beset by delusion,

only blind darkness is left.

Those who have given up delusion,

don’t get deluded even when provoked.

They banish all delusion,

as the rising sun the dark.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

Mettāsutta AN 11.15, Good Will. Translated by Thanissaro Bhikkhu

“Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?

“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and—if penetrating no higher—is headed for the Brahma worlds.

“These are the eleven benefits that can be expected for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken.”

Dutiyasaṅgāmasutta, Battle (2nd) SN 3.15. Translated by Bhikkhu Sujato

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.

Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”

And that’s what he did.

Then several mendicants … told the Buddha what had happened.

Then, understanding this matter, on that occasion the Buddha recited these verses:

“A man goes on plundering

as long as it serves his ends.

But as soon as others plunder him,

the plunderer is plundered.

For the fool thinks they’re on solid ground,

so long as their wickedness has not ripened.

But as soon as that wickedness ripens,

they fall into suffering.

A killer creates a killer;

a conqueror creates a conqueror;

an abuser creates abuse,

and a bully creates a bully.

And so as deeds unfold

the plunderer is plundered.”

Paṭhamasaṅgāmasutta, Battle (1st) SN 3.14. Translated by Bhikkhu Sujato

At Sāvatthī.

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:

“Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”

That is what the Buddha said. …

“Victory breeds enmity;

the defeated sleep badly.

The peaceful sleep at ease,

having left victory and defeat behind.”

Sevitabbasutta AN 3.26, To be Associated With. Translated by Bhikkhu Bodhi

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? There is a person who is not to be associated with, followed, and served; a person who is to be associated with, followed, and served; and a person who is to be associated with, followed, and served with honor and respect.

“And what kind of person, bhikkhus, is not to be associated with, followed, and served? Here, some person is inferior to oneself in virtuous behavior, concentration, and wisdom. Such a person is not to be associated with, followed, and served except out of sympathy and compassion.

“And what kind of person is to be associated with, followed, and served? Here, some person is similar to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served. For what reason? Because one considers: ‘Since we are similar with regard to virtuous behavior, we will have a discussion on virtuous behavior, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to concentration, we will have a discussion on concentration, and it will flow on smoothly between us, and we will feel at ease. Since we are similar with regard to wisdom, we will have a discussion on wisdom, and it will flow on smoothly between us, and we will feel at ease.’ Therefore such a person is to be associated with, followed, and served.

“And what kind of person is to be associated with, followed, and served with honor and respect? Here, some person is superior to oneself in virtuous behavior, concentration, and wisdom. Such a person is to be associated with, followed, and served with honor and respect. For what reason? Because one considers: ‘In such a way I will fulfill the aggregate of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects the aggregate of virtuous behavior that I have fulfilled. I will fulfill the aggregate of concentration that I have not yet fulfilled or assist with wisdom in various respects the aggregate of concentration that I have fulfilled. I will fulfill the aggregate of wisdom that I have not yet fulfilled or assist with wisdom in various respects the aggregate of wisdom that I have fulfilled.’ Therefore such a person is to be associated with, followed, and served with honor and respect.

“These, bhikkhus, are the three kinds of persons found existing in the world.”

One who associates with an inferior person declines;

one who associates with an equal does not decline;

attending on a superior person one develops quickly;

therefore you should follow one superior to yourself.