Purisasutta SN 3.2. Translated by Bhikkhu Sujato

At Sāvatthī.

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

That is what the Buddha said. …

“When greed, hate, and delusion,

originate inside oneself,

they harm a person of wicked heart,

as a bamboo is destroyed by its own fruit.”

Aññatarabrāhmaṇasutta, Aṅguttara Nikāya 3.53. Translated by Bhikkhu Bodhi

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

“Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”

“Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”

“One full of hate, overcome by hatred, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”

“One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”

“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.”

Gandhajātasutta AN 3.79. Translated by Bhikkhu Sujato

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

“There is, Ānanda, such a kind of fragrance.”

“So what, sir, is that kind of fragrance?”

“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.

The fragrance of flowers

doesn’t spread against the wind,

nor sandalwood, pinwheel flowers, or jasmine;

but the fragrance of the good

spreads against the wind;

a true person’s virtue spreads in every direction.”

Kimatthiyasutta AN 11.1. Translated by Bhikkhu Sujato

SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the goal and benefit of skillful ethics?”

“Ānanda, having no regrets is the goal and benefit of skillful ethics.”

“But what is the goal and benefit of having no regrets?”

“Joy is the goal and benefit of having no regrets.”

“But what is the goal and benefit of joy?”

“Rapture …”

“But what is the goal and benefit of rapture?”

“Tranquility …”

“But what is the goal and benefit of tranquility?”

“Bliss …”

“But what is the goal and benefit of bliss?”

“Immersion …”

“But what is the goal and benefit of immersion?”

“Truly knowing and seeing …”

“But what is the goal and benefit of truly knowing and seeing?”

“Disillusionment …”

“But what is the goal and benefit of disillusionment?”

“Dispassion …”

“But what is the goal and benefit of dispassion?”

“Knowledge and vision of freedom is the goal and benefit of dispassion.

So, Ānanda, the goal and benefit of skillful ethics is not having regrets. Joy is the goal and benefit of not having regrets. Rapture is the goal and benefit of joy. Tranquility is the goal and benefit of rapture. Bliss is the goal and benefit of tranquility. Immersion is the goal and benefit of bliss. Truly knowing and seeing is the goal and benefit of immersion. Disillusionment is the goal and benefit of truly knowing and seeing. Dispassion is the goal and benefit of disillusionment. And knowledge and vision of freedom is the goal and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

Cakkavattirājasutta SN 55.1. Translated by Bhikkhu Sujato

“Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.

Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.

What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

These are the four qualities that they possess.

And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.”

Paṭhamachiggaḷayugasutta Saṁyutta Nikāya 56.47. Translated by Bhikkhu Bodhi

“Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?”

“If it would ever do so, venerable sir, it would be only after a very long time.”

“Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.

“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

Pītisutta Aṅguttara Nikāya 5.176. Translated by Bhikkhu Sujato

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”

When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’

At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

Dutiyahatthakasutta Aṅguttara Nikāya 8.24. Translated by Bhikkhu Bodhi

On one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Your retinue is large, Hatthaka. How do you sustain this large retinue?”

“I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know: ‘This one is to be sustained by a gift,’ I sustain him by a gift. When I know: ‘This one is to be sustained by endearing speech,’ I sustain him by endearing speech. When I know: ‘This one is to be sustained by beneficent conduct,’ I sustain him by beneficent conduct. When I know: ‘This one is to be sustained by impartiality,’ I sustain him by impartiality. There is wealth in my family, Bhante. They don’t think they should listen to me as if I were poor.”

“Good, good, Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means of sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship.”

Then, after the Blessed One had instructed, encouraged, inspired, and gladdened Hatthaka of Āḷavī with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

Then, not long after Hatthaka of Āḷavī had left, the Blessed One addressed the bhikkhus: “Bhikkhus, you should remember Hatthaka of Āḷavī as one who possesses eight astounding and amazing qualities. What eight? He is endowed with faith. He is virtuous, and has a sense of moral shame and moral dread. He is learned, generous, and wise. He has few desires. You should remember Hatthaka of Āḷavī as one who possesses these eight astounding and amazing qualities.”

Saṅgahasutta Aṅguttara Nikāya 4.32. Translated by Bhikkhu Bodhi

“Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining a favorable relationship.”

Giving, endearing speech,

beneficent conduct, and impartiality

under diverse worldly conditions,

as is suitable to fit each case: these means

of sustaining a favorable relationship

are like the linchpin of a rolling chariot.

If there were no such means

of sustaining a favorable relationship,

neither mother nor father

would be able to obtain esteem

and veneration from their children.

But since there exist these means

of sustaining a favorable relationship,

wise people respect them;

thus they attain to greatness

and are highly praised.

Vitthatasutta Aṅguttara Nikāya 5.14. Translated by Bhikkhu Bodhi

“Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.

“And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the power of faith.”

“And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy.

“And what is the power of mindfulness? Here, the noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness.

“And what is the power of concentration? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of concentration.

“And what is the power of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of wisdom.

“These, bhikkhus, are the five powers.”