“Bhikkhus, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of (1) his mother and father, (2) his wife and children, (3) his slaves, workers, and servants, (4) his friends and companions, (5) his departed ancestors, (6) the king, (7) the deities, and 8. ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people.”

Ref: AN 8.38, Sappurisasutta

“And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a good person.”

Ref: SN 45.25, Paṭhamaasappurisasutta

“And how does a good person have the right view of a good person? It’s when a good person has such a view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and Arahants who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ That’s how a good person has the view of a good person.”

Ref: MN 110, Cūḷapuṇṇamasutta

“Mother and father are called “Brahmā” and also “first teachers.” They are worthy of gifts from their children, for they have compassion for their offspring. Therefore, a wise person should revere them, and show them due honor, serve them with food and drink, with clothes and bedding, by massaging and bathing them, and by washing their feet. Because of this service to mother and father, the wise praise one in this world and after death one rejoices in heaven.”

Ref: AN 3.31, Sabrahmakasutta

“Parents are the east, teachers the south, wife the west,

friends the north, servants below, and recluses above.

A clever person who lives a householder life succeeds, by honoring these directions.”

Ref: DN 31, Sigāla Sutta

“This is what should be done by one who is skilled in goodness, and who knows the path of peace: Let them be able and upright, straightforward and gentle in speech, humble and not conceited, contented and easily satisfied, unburdened with duties and frugal in their ways. Peaceful and calm and wise and skillful, not proud or demanding in nature.”

Ref: Sn 1.8, Karaniya Metta Sutta

“The Buddha, the Great Hero, and the best of all beings, I pay my homage to you. It was you who released me and many other people from the suffering of cycle of rebirths. I understood suffering; removed completely craving, the cause of suffering; developed the Noble Eightfold Path and attained Nibbāna, the cessation of suffering. Not knowing the true nature of life, as a helpless being journeying on saṁsāra, at different times I was your mother, son, father, brother and grandmother. I have indeed seen the Blessed One through the Dhamma. I am bearing my final body. Journeying on from birth to birth has been eliminated. There is no more rebirth for me. Look at the monks, the harmonious disciples of the Buddha putting forth energy, giving the Dhamma practice top priority with strong effort. Rejoicing in their effort is the true Buddha vandana. Truly Queen Māyā gave birth to Gautama Supreme Buddha for the well-being of many. That is indeed how the mass of suffering of those beings who are struck by sickness and death is thrust away.

Ref: The verses of Arahant Mahā Pajāpatī Gotamī.”, Therīgāthā

“Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It’s not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine.”

Ref: AN 5.43, Ittha Sutta

“Santati and his party spent the whole day at the riverside, bathing, eating, drinking and thus thoroughly enjoying themselves. In the evening the minister and his party went to the garden to have more drinks and to be entertained by the dancer. The dancer, on her part, tried her best to entertain the minister. For the whole week she was living on reduced diet to keep herself trim. While dancing, she suffered a severe stroke and collapsed, and at that instant she died with her eyes and mouth wide open. The minister was shocked and deeply distressed. In agony, he tried to think of a refuge and remembered the Buddha. He went to the Buddha, accompanied by his followers, and related to him about the grief and anguish he suffered on account of the sudden death of the dancer. He then said to the Buddha, “Venerable Sir! Please help me get over my sorrow; be my refuge, and let me have the peace of mind.” To him the Buddha replied, “Rest assured my son, you have come to one, who could help you, One who could be a constant solace to you and who will be your refuge. The tears you have shed due to the death of this dancer throughout the round of rebirths is more than the waters of all the oceans.” The Buddha then instructed the minister in verse. The meaning of the verse is as follows.

“In the past there has been in you clinging (upadana) due to craving; get rid of it. In future, do not let such clinging occur in you. Do not also harbour any clinging in the present; by not having any clinging, craving and passion will be calmed in you and you will realize Nibbana.”

After hearing the verse, the minister attained arahatship.

Ref: Dhp 142

“Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

“Mendicant, the spiritual path is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

Ref: AN 8.63, Saṁkhittasutta

” Just this Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view … right concentration.

“When, bhikkhus, a noble disciple ….thus understands the practice or training path leading to the cessation or Nibbana, he is then called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Dhamma, who sees this true Dhamma, who possesses a trainee’s knowledge, a trainee’s true knowledge, who has entered the stream of the Dhamma, a noble one with penetrative wisdom, one who stands squarely before the door to the Deathless.”

Ref: SN 12.27, Paccayasutta

“At Kapilavatthu. Now, on that occasion Sarakāni the Sakyan had died and was declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Then a number of Sakyans, having met & assembled, were indignant, annoyed, & complained, “Isn’t it amazing, good sirs! Isn’t it astounding! Now who here won’t be a stream-winner, in as much as Sarakāni the Sakyan, having died, has been declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening? Sarakāni the Sakyan was one who was incomplete in doing the training!”

Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, lord, when Sarakāni the Sakyan had died, he was declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. Then a number of Sakyans, having met & assembled, were indignant, annoyed, & complained, ‘Isn’t it amazing, good sirs! Isn’t it astounding! Now who here won’t be a stream-winner, in as much as Sarakāni the Sakyan, having died, has been declared by the Blessed One to be a stream-winner, never again destined for the lower realms, certain, headed for self-awakening? Sarakāni the Sakyan was one who was incomplete in doing the training!’”

“Mahānāma, any householder who has, for a long time, gone for refuge in the Awakened One, gone for refuge in the Dhamma, gone for refuge in the Saṅgha: How could he or she go to the lower realms? For if one speaking rightly were to say of anyone, ‘He was a householder who had, for a long time, gone for refuge in the Awakened One, gone for refuge in the Dhamma, gone for refuge in the noble Saṅgha,’ it would be of Sarakāni the Sakyan that, speaking rightly, one would say that. Sarakāni the Sakyan was a lay follower who had, for a long time, gone for refuge in the Buddha, gone for refuge in the Dhamma, gone for refuge in the noble Saṅgha. How could he go to the lower realms?

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is absolutely devoted to and fully confident in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

“He is absolutely devoted to and fully confident in the noble Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’

“He is one of joyous discernment, swift discernment, and endowed with release. With the ending of effluents, he dwells in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. This individual, Mahānāma, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the noble Saṅgha…

“He is one of joyous discernment, swift discernment, but not endowed with release. With the ending of the five lower fetters, he is one unbound in between or one unbound on arrival (in a Pure Abode) or one unbound without fabrication (of exertion) or one unbound with fabrication (of exertion) or one going upstream to the Peerless [the Akaniṭṭha heaven, the highest of the Pure Abodes]. This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the noble Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. With the ending of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner who—on returning only once more to this world—will put an end to stress. This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is absolutely devoted to and fully confident in the Awakened One… the Dhamma… the noble Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. With the ending of (the first) three fetters, he is a stream-winner, never again destined for the lower realms, certain, headed for self-awakening. This individual, too, is totally freed from hell, totally freed from the animal womb, totally freed from the state of the hungry ghosts, totally freed from planes of deprivation, the bad destinations, & the lower realms.

“There is the case, Mahānāma, where a certain individual is not absolutely devoted to or fully confident in the Awakened One… the Dhamma… the noble Saṅgha…

“He is not one of joyous discernment, swift discernment, and is not endowed with release. But he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. He has accepted the dhammas proclaimed by the Tathāgata after scrutinizing them with a measure of discernment. This individual, Mahānāma, is one who does not go to hell, does not go to the animal womb, does not go to the state of the hungry ghosts, does not go to planes of deprivation, the bad destinations, & the lower realms.”

Ref: SN 55.25, Sarakāni Sutta

“It’s because of not understanding and not penetrating noble virtue that we have wandered & transmigrated on such a long, long time, you & I.

…”But when noble virtue is understood & penetrated, when noble concentration… noble discernment… noble release is understood & penetrated, then craving for becoming is destroyed, the guide to becoming (craving & attachment) is ended, there is now no further becoming.”

Ref: AN 4.1, Anubuddha Sutta

“Wrong view is non-Dhamma; right view is the Dhamma.”

AN 10. 173, Tatiyaadhammasutta

“Monks, these four types of kamma have been directly realized, verified, & made known by me. Which four? There is kamma that is dark with dark result. There is kamma that is bright with bright result. There is kamma that is dark & bright with dark & bright result. There is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.

“And what is kamma that is dark with dark result? There is the case where a certain person fabricates an injurious bodily fabrication, fabricates an injurious verbal fabrication, fabricates an injurious mental fabrication. Having fabricated an injurious bodily fabrication, having fabricated an injurious verbal fabrication, having fabricated an injurious mental fabrication, he rearises in an injurious world. On rearising in an injurious world, he is there touched by injurious contacts. Touched by injurious contacts, he experiences feelings that are exclusively painful, like those of the beings in hell. This is called kamma that is dark with dark result.

“And what is kamma that is bright with bright result? There is the case where a certain person fabricates a non-injurious bodily fabrication… a non-injurious verbal fabrication… a non-injurious mental fabrication… He rearises in a non-injurious world… There he is touched by non-injurious contacts… He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is bright with bright result.

“And what is kamma that is dark & bright with dark & bright result? There is the case where a certain person fabricates a bodily fabrication that is injurious & non-injurious… a verbal fabrication that is injurious & non-injurious… a mental fabrication that is injurious & non-injurious… He rearises in an injurious & non-injurious world… There he is touched by injurious & non-injurious contacts… He experiences injurious & non-injurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is dark & bright with dark & bright result.

“And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.”

Ref: AN 4.235, Ariyamagga Sutta

“Then the Buddha returned to the monastery and told Thera Ananda and other bhikkhus about the hunter Kukkutamitta and his family attaining Sotapatti Fruition in the early part of the morning. The bhikkhus then asked the Buddha, “Venerable Sir, is the wife of the hunter who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?” To this question the Buddha answered, “Bhikkhus, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil.”

Then the Buddha spoke in verse as follows:

Verse 124: If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.”

Ref: Dhp 124

“Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.”

Ref: AN 6.63, Nibbedhika Sutta

“On one occasion, two pick-pockets joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition. However, the second thief did not attend to the discourse as he was bent on stealing only; and he managed to snatch a small sum of money from one of the lay-disciples. After the discourse they went back and cooked their meal at the house of the second thief, the one who managed to get some money. The wife of the second thief taunted the first thief, “You are so wise, you don’t even have anything to cook at your house.” Hearing this remark, the first thief thought to himself, “This one is so foolish that she thinks she is being very smart.” Then, together with some relatives, he went to the Buddha and related the matter to him.

To the man, the Buddha spoke in verse as follows:

Verse 63: The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.

At the end of the discourse, all the relatives of the man attained Sotapatti Fruition.”

Ref: Dhp 63

“Whenever you want to perform a bodily act, you should reflect on it: ‘This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.

“While you are performing a bodily act, you should reflect on it: ‘This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

“Having performed a bodily act, you should reflect on it… If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.

…[similarly for verbal and mental acts]…

“Rahula, all the brahmans and contemplatives in the course of the past who purified their bodily acts, verbal acts, and mental acts, did it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

“All the brahmans and contemplatives in the course of the future… All the brahmans and contemplatives at present who purify their bodily acts, verbal acts, and mental acts, do it through repeated reflection on their bodily acts, verbal acts, and mental acts in just this way.

“Therefore, Rahula, you should train yourself: ‘I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.’ Thus you should train yourself.”

Ref: MN 61, Ambalatthika-rahulovada Sutta

“Where, your reverence, there is this person with a blemish who thinks: ‘I have a subjective blemish,’ and comprehends it as it really is, this may be expected for him: that he will generate desire, and strive, and stir up energy for getting rid of that blemish; he will pass away without attachment, without aversion, without confusion, without the blemish, his mind untarnished.

Ref: MN 5, Anaṅgaṇasutta

“Not merely by rituals and vows, or, again, by much learning, nor by the gains of meditation, nor by lodging in seclusion, am I touched by the joy of bhikku lifestyle, not pursued by those who live a life style of householders, Nor has a monk gained confidence who’s not attained the influxes‟ destruction.

Ref: Dh 271

“Bhikkhus, a bhikkhu who possesses four qualities is practicing the unmistakable way and has laid the groundwork for the destruction of the taints. What four? The thought of developing mental detachment, the thought of good will, the thought of non-harming, and right view.

A bhikkhu who possesses these four qualities is practicing the unmistakable way and has laid the ground work for the destruction of the taints.”

Ref: AN 4.72, Sammādiṭṭhisutta

“Taking what is not given is non-Dhamma; abstention from taking what is not given is the Dhamma. …

Sexual misconduct is non-Dhamma; abstention from sexual mis¬ conduct is the Dhamma. …

False speech is non-Dhamma; abstention from false speech is the Dhamma… .

Divisive speech is non-Dham m a; abstention from divisive speech is the Dham m a….

Harsh speech is non-Dhamma; abstention from harsh speech is the Dham m a….

Idle chatter is non-Dham m a; abstention from idle chatter is the Dhamma….

Longing is non-Dhamma; non-longing is the Dhamma….

Ill will is non- Dhamma; good will is the Dhamma….

“Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.

Ref: AN 10. 173 : Tatiyaadhammasutta

“What do you think, great king? Suppose a brahmin…a merchant… a worker were to abstain from killing living beings… and to hold right view. On the dissolution of the body, after death, would he likely to reappear in a happy destination, even in the heavenly world, or not, or how does it appear to you in this case?”

King: “If a brahmin…a merchant…a worker were such, Master Kaccana, he would [be likely to] reappear in a happy destination, even in the heavenly world. That is how it appears to me in this case, and thus I have heard from the arahants.”

Ref: MN 84, Madhura Sutta

“Time flies, nights pass by, the stages of life leave us one by one. Seeing this peril in death, you should do good deeds that bring happiness.”

Ref: Nandasutta, SN 2.27

“Bhikshus, if, for just the time of a finger-snap, a monk cultivates right view, this monk, bhikshus, is said to dwell not vainly in meditation. He who is a doer of the Teacher’s teaching, who keeps to his advice—he eats not the country’s almsfood in vain.

AN 1.431

“The false path’ is a term for the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. …

“The safe and good path that led to their happiness’ is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindful- ness, and right concentration.

“So, bhikkhus, the safe and good path that leads to happiness has been reopened by me [Buddha], the wrong path has been closed off, the decoy removed, the dummy destroyed.

“What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. “

Ref: MN 19, Dvedhāvitakkasutta

“I remember the lower fetters taught by the Buddha as follows: identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. That’s how I remember the five lower fetters taught by the Buddha.”

“Who on earth do you remember being taught the five lower fetters in that way? Wouldn’t the wanderers who follow other paths fault you using the simile of the infant? For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them? Yet the underlying tendency to identity view still lies within them. A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? Yet the underlying tendency to doubt still lies within them. A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them? Yet the underlying tendency to misapprehension of precepts and observances still lies within them. A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them? Yet the underlying tendency to sensual desire still lies within them. A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them? Yet the underlying tendency to ill will still lies within them. Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?”

When he said this, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the five lower fetters. The mendicants will listen and remember it.”

“Well then, Ānanda, listen and pay close attention, I will speak.”

“Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. Their heart is overcome and mired in identity view, and they don’t truly understand the escape from identity view that has arisen. That identity view is reinforced in them, not eliminated: it is a lower fetter.

Their heart is overcome and mired in doubt, and they don’t truly understand the escape from doubt that has arisen. That doubt is reinforced in them, not eliminated: it is a lower fetter.

Their heart is overcome and mired in misapprehension of precepts and observances, and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen. That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter.

Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. That sensual desire is reinforced in them, not eliminated: it is a lower fetter.

Their heart is overcome and mired in ill will, and they don’t truly understand the escape from ill will that has arisen. That ill will is reinforced in them, not eliminated: it is a lower fetter.

But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. Their heart is not overcome and mired in identity view, and they truly understand the escape from identity view that has arisen. That identity view, along with any underlying tendency to it, is given up in them.

Their heart is not overcome and mired in doubt, and they truly understand the escape from doubt that has arisen. That doubt, along with any underlying tendency to it, is given up in them.

Their heart is not overcome and mired in misapprehension of precepts and observances, and they truly understand the escape from misapprehension of precepts and observances that has arisen. That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.

Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. That sensual desire, along with any underlying tendency to it, is given up in them.

Their heart is not overcome and mired in ill will, and they truly understand the escape from ill will that has arisen. That ill will, along with any underlying tendency to it, is given up in them.

There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood. In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

Ref: MN 64, Mahāmālukyasutta

For one who has attained to right view, three fetters are at once abandoned: self-centred view, doubt and clinging to wrong practices. Freed from the four planes of misery, he is incapable of committing the six major wrong-doings that lead to hell. In the Saṅgha is this precious jewel. By this truth may there be well-being!

Ref: Snp 2.1, Ratana Sutta

And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; there is right view that is noble, without effluents, transcendent, a factor of the path.

“And what is the right view with effluents, siding with merit, resulting in acquisitions? ‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & arahants who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ This is the right view with effluents, siding with merit, resulting in acquisitions.

“And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.

Ref: MN 117, Maha-cattarisaka Sutta

“Reverends, they speak of this thing called ‘right view’. How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”

…“A noble disciple understands the unskillful and its root, and the skillful and its root. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.

But what is the unskillful and what is its root? And what is the skillful and what is its root? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view. This is called the unskillful.

And what is the root of the unskillful? Greed, hate, and delusion. This is called the root of the unskillful.

And what is the skillful? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. This is called the skillful.”

“Now, there are these three roots of what is skillful. Which three? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful.

“Lack of greed itself is skillful. Whatever an ungreedy person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an ungreedy person — his mind not overcome with greed, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, [with the thought,] ‘I have power. I want power,’ that too is skillful. Thus it is that many skillful qualities — born of lack of greed, caused by lack of greed, originated through lack of greed, conditioned by lack of greed — come into play.

“Lack of aversion itself is skillful…

“Lack of delusion itself is skillful. Whatever an undeluded person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an undeluded person — his mind not overcome with delusion, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, [with the thought,] ‘I have power. I want power,’ that too is skillful. Thus it is that many skillful qualities — born of lack of delusion, caused by lack of delusion, originated through lack of delusion, conditioned by lack of delusion — come into play.

“And a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya. Why…? Because of not having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, [with the thought,] ‘I have power. I want power.’ When told what is factual, he acknowledges it and does not deny it. When told what is unfactual, he makes an ardent effort to untangle it [to see], ‘This is unfactual. This is baseless.’ That’s why a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya.

“In a person like this, evil, unskillful qualities born of greed… born of aversion… born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. He dwells in ease right in the here-&-now — feeling unthreatened, placid, unfeverish — and is unbound right in the here-&-now.”

Ref: AN 3.69, Akusalamūlasutta

“Winning gives birth to hostility. Losing, one lies down in pain.

The calmed lie down with ease, having set winning & losing aside.”

Ref: SN 3.14, Sangama Sutta

“Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and pay close attention, I will speak. And how does grasping lead to anxiety? It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how grasping leads to anxiety.

And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ When that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self.’ When that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how not grasping leads to freedom from anxiety.”

Ref: SN 22.8, Dutiyaupādāparitassanāsutta

“Monks, don’t be afraid to do deeds of merit. This is a synonym for happiness that is desirable, pleasing, charming, dear, and agreeable, that is ‘meritorious deeds.’

Ref: Itv 22 Māpuññabhāyi Sutta

“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?

“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit…

“Furthermore, the disciple of the noble ones has gone to the noble Sangha for refuge. This is the third reward of merit…

“Now, there are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth reward of merit…

“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift… and this is the fifth reward of merit…

“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift… and this is the sixth reward of merit…

“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift… and this is the seventh reward of merit…

“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

AN 8.39, Abhisanda Sutta

“However if a woman or a man who through giving, virtue,

meditation, and self-control store his or her savings up, that is said to be the best saving. If one respects stūpas, or the community of noble disciples of Buddha, or in an individual, or a guest, or his mother or father, also an elder brother and sister,

those savings called merits, are well stored up,

those merits follow when going to the next life.”

“A gorgeous look, a sweet voice, a beautiful body, power, and many friends, through this merit they receive all. Leadership in a community, a human kingship, and whatever happiness a universal king has, also kingship in the heavens—

through this merit they receive all.

Human pleasures, divine pleasures, even Nibbāna, the end of suffering— through this merit they receive all.

Mental development by the attainment of true knowledge and liberation, with the association of noble friends,

and thinking in line with the Dhamma, continuation of wholesome qualities— through this merit they receive all.

The higher spiritual attainments, the liberations, and enlightenment of the disciples of a Buddha, awakening of a private Buddha, the awakening of a Fully Enlightened Buddha—

through this merit they receive all.”

Ref: Khp 8 Nidhikaṇḍa Sutta

“Whatever word that demolishes fear, leads up to Nibbāna, and puts an end to suffering, was spoken by the Buddha. That is the best of all words in the world. Whatever fruit is to be obtained by a disciple following the Great Teacher’s instruction respectfully, that fruit was obtained by all the diligent disciples.”

Ref: The Verses of Arahant Vaṅgīsa, Theragāthā

“Monks, there are these six rewards in realizing the fruit of stream-entry. Which six? One is certain of the true Dhamma. One is not subject to falling back. There is no suffering over what has had a limit placed on it. One is endowed with uncommon knowledge. One rightly sees cause, along with causally originated phenomena. “These are the six rewards in realizing the fruit of Stream-entry.”

Ref: AN 6.97, Ānisaṁsa Sutta

“Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.”

Ref: Bāhiya Sutta, Ud 1.10

“What are the four factors of stream-entry that they have? 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 who wish to train, teacher of gods and humans, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the noble Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. 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.’ And 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 factors of stream-entry that they have.

Ref: AN 10.92, Bhayasutta

“..Develops recollection of the Buddha.. ..develops recollection of the Dhamma… develops recollection of the Sangha … develops recollection of virtuous behavior. ..develops recollection of generosity… “

Ref: AN 1.296–1.305

“Truly Supreme Buddhas are amazing. This excellent Dhamma is amazing. The guidance of this greatest teacher is amazing. That is why disciples have the chance to realize this excellent Dhamma. I have obtained this life of five aggregates of clinging for innumerable eons. Among all these lives, only this has become the last. This is my final body. There is no more rebirth for me in this cycle of birth and death..”

Ref: The Verses of The Verses of Arahant Kumārakassapa, Theragāthā