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.

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.”