1. Nghiệp Đen, Nghiệp Trắng

If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, 'This clansman devours his wealth like a fruit-tree eater [Commentary: one who shakes more fruit off a tree than he can possibly eat].' If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, 'This clansman will die of starvation.' But when a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income,' this is call maintaining one's livelihood in tune.

"These, TigerPaw, are the four qualities that lead to a lay person's happiness & well-being in this life.

— AN 8.54

"Very well, then, headman, I will question you on this matter. Answer as you see fit...

"No, lord."

"So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, abusive speech, & idle chatter; is covetous, malevolent, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart — [saying,] 'May this man, at the break-up of the body, after death, reappear in a good destination, the heavenly world!' — still, at the break-up of the body, after death, he would reappear in destitution, a bad destination, the lower realms, hell...

"Now, suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would come up. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] 'Sink, O ghee/oil! Submerge, O ghee/oil! Go down, O ghee/oil!' What do you think: would that ghee/oil, because of the prayers, praise, & circumambulation of that great crowd of people sink, submerge, or go down?"

"No, lord."

"So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; he refrains from lying, from speaking divisive speech, from abusive speech, & from idle chatter; he is not covetous, not malevolent, & holds to right view. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart — [saying,] 'May this man, at the break-up of the body, after death, reappear in a destitution, a bad destination, the lower realms, hell!' — still, at the break-up of the body, after death, he would reappear in a good destination, the heavenly world."

— SN 42.6

§ 36. "There are these four qualities that lead to a lay person's happiness & well-being in lives to come. Which four? Being consummate in conviction, being consummate in virtue, being consummate in generosity, being consummate in discernment.

"And what does it mean to be consummate in conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called being consummate in conviction.

"And what does it mean to be consummate in virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.

"And what does it mean to be consummate in generosity? There is the case of a noble disciple, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.

"And what does it mean to be consummate in discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment.

"These, TigerPaw, are the four qualities that lead to a lay person's happiness & well-being in lives to come.

— AN 8.54

§ 37. "There are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment.

"And what is the treasure of conviction? There is the case where a noble disciple has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.'...

"And what is the treasure of virtue? There is the case where a noble disciple abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness...

"And what is the treasure of conscience? There is the case where a noble disciple feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct...

"And what is the treasure of concern? There is the case where a noble disciple feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct...

"And what is the treasure of listening? There is the case where a noble disciple has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views...

"And what is the treasure of generosity? There is the case of a noble disciple, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms...

"And what is the treasure of discernment? There is the case where a noble disciple is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress...

"These, monks, are the seven treasures.

"The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure:
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, faith & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction."

— AN 7.6

§ 38. "Monks, don't be afraid of acts of merit. This is another way of saying what is blissful, desirable, pleasing, endearing, charming — i.e., acts of merit. I am cognizant that, having long performed meritorious deeds, I long experienced desirable, pleasing, endearing, charming results. Having developed a mind of good will for seven years, then for seven aeons of contraction & expansion I didn't return to this world. Whenever the aeon was contracting, I went to the realm of Streaming Radiance. Whenever the aeon was expanding, I reappeared in an empty Brahma-abode. There I was the Great Brahman, the Unconquered Conqueror, All-seeing, & Wielder of Power. Then for thirty-six times I was Sakka, ruler of the gods. For many hundreds of times I was a king, a wheel-turning emperor, a righteous king of Dhamma, conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven treasures* — to say nothing of the times I was a local king. The thought occurred to me: 'Of what action of mine is this the fruit, of what action the result, that I now have such great power & might?' Then the thought occurred to me: 'This is the fruit of my three [types of] action, the result of three types of action, that I now have such great power & might: i.e., giving, self-control, & restraint.'"

Train in acts of merit
that bring long-lasting bliss —
develop giving,
	a life in tune,
	a mind of good-will.
Developing these
three things
that bring about bliss,
	the wise reappear
	in a world of bliss
unalloyed.

— Iti 22

§ 39. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Who are dear to themselves, and who are not dear to themselves?' Then it occurred to me: 'Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, "We are dear to ourselves," still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, "We aren't dear to ourselves," still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.'"

"That's the way it is, great king! That's the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, 'We are dear to ourselves,' still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, 'We aren't dear to ourselves,' still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves."

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

"If you hold yourself dear
then don't fetter yourself
	   with evil,
for happiness isn't easily gained
	by one who commits
	a wrong-doing.

When seized by the End-maker
	as you abandon the human state,
what's truly your own?
What do you take along when you go?
What follows behind you
	like a shadow
	that never leaves?

Both the merit & evil
	that you as a mortal
	perform here:
that's      what's truly your own,
	   what you take along when you go;
that's      what follows behind you
	like a shadow
	that never leaves.

So do what is admirable,
as an accumulation
	for the future life.
Deeds of merit are the support for beings
	when they arise
	in the other world."

§ 40.

When a house is on fire,
the vessel salvaged
is the one that will be of use,
	not the one left there to burn.

So when the world is on fire
with aging & death,
you should salvage [your wealth] by giving:
	what's given is well salvaged.

What's given bears fruit as pleasure.
What isn't given does not:
	thieves take it away, or kings;
	it gets burnt by fire or lost.

Then in the end
you leave the body
along with your possessions.
Knowing this, the intelligent man
enjoys possessions & gives.
Having enjoyed & given
in line with his means,
	uncensured he goes
	to the heavenly state.

§ 41. "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 benefit & happiness. Which eight?

"There is the case where a noble disciple has gone to the Buddha for refuge. This is the first reward of merit...

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

"Furthermore, the noble disciple has gone to the 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 & priests. Which five?

"There is the case where a noble disciple, 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 & priests. And this is the fourth reward of merit...

"Furthermore, abandoning taking what is not given (stealing), the noble disciple abstains from taking what is not given... from illicit sex... from lying...

"Furthermore, abandoning the use of intoxicants, the noble disciple 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 & priests. 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 benefit & to happiness.

— AN 8.39

§ 42. "Beings are the owners of their kamma, heir to their kamma, born of their kamma, related through their kamma, and have their kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of coarseness & refinement...

"There is the case where a certain woman or man is one who takes life — brutal, bloody-handed, violent, cruel, merciless to living beings. From adopting & carrying out such kamma, then on the break-up of the body, after death, this person re-appears in the plane of deprivation, the bad destination, the lower realms, in hell. Or, if he/she does not reappear in the plane of deprivation... in hell, but instead returns to the human state, then he/she is short-lived wherever reborn. This is the way leading to short life, namely being one who takes life...

"But there is the case where a certain woman or man, abandoning the taking of life, abstains from the taking of life, dwelling with rod laid down, knife laid down, scrupulous, merciful, sympathetic for the benefit of all living beings. From adopting & carrying out such kamma, then on the break-up of the body, after death, this person re-appears in the good destinations, in the heavenly world. Or, if he/she does not reappear... in the heavenly world, but instead returns to the human state, then he/she long-lived wherever reborn. This is the way leading to long life, namely being one who, abandoning the taking of life, abstains from taking life...

"Furthermore, there is the case where a certain woman or man has a tendency to injure living beings with the hand, with a clod, with a stick, or with a knife... On the break-up of the body, after death, this person re-appears in the plane of deprivation... in hell. Or, if he/she... instead returns to the human state, then he/she is sickly wherever reborn. This is the way leading to being sickly...

"But there is the case where a certain woman or man does not have a tendency to injure living beings... This is the way leading to being healthy...

"Furthermore, there is the case where a certain woman or man has an angry & irritable nature. Even when lightly criticized, he/she gets offended, provoked, hostile, & resentful, and displays annoyance, aversion, & bitterness... This is the way leading to being ugly...

"But there is the case where a certain woman or man does not have an angry & irritable nature. Even when heavily criticized, he/she does not get offended, provoked, hostile, or resentful, and displays no annoyance, aversion, or bitterness... This is the way leading to being beautiful...

"Furthermore, there is the case where a certain woman or man has an envious nature — envying, resenting, & begrudging the fortune, honor, respect, reverence, salutations, & veneration received by others... This is the way leading to having little authority...

"But there is the case where a certain woman or man does not have an envious nature — neither envying, resenting, nor begrudging the fortune, honor, respect, reverence, salutations, & veneration received by others... This is the way leading to having great authority...

"Furthermore, there is the case where a certain woman or man does not give food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, or lamps to priests or contemplatives... This is the way leading to being poor...

"But there is the case where a certain woman or man gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, & lamps to priests & contemplatives... This is the way leading to being wealthy...

"Furthermore, there is the case where a certain woman or man is obstinate & arrogant, not paying homage to those who deserve homage, not rising up for those in whose presence one should rise up, not offering a seat to those who deserve a seat, not making way for those for whom one should make way, not honoring, respecting, revering, or venerating those who should be honored... venerated. This is the way leading to being reborn in a low birth...

"But there is the case where a certain woman or man is not obstinate or arrogant, who pays homage to those who deserve homage, rises up for those in whose presence one should rise up, offers a seat to those who deserve a seat, makes way for those for whom one should make way, honors, respects, reveres, & venerates those who should be honored... venerated. This is the way leading to being reborn in a high birth...

"Furthermore, there is the case where a certain woman or man, having approached a priest or contemplative, does not ask, 'What, venerable sir, is skillful? What is unskillful? What is blameworthy? What is blameless? What is to be cultivated? What is not to be cultivated? What kind of action will lead to my long-term harm & suffering? What kind of action will lead to my long-term benefit & happiness?'... This is the way leading to having weak discernment...

"But there is the case where a certain woman or man, having approached a priest or contemplative, asks, 'What, venerable sir, is skillful? What is unskillful? What is blameworthy? What is blameless? What is to be cultivated? What is not to be cultivated? What, having been done by me, will lead to my long-term harm & suffering? What, having been done by me, will lead to my long-term benefit & happiness?'... This is the way leading to having great discernment...

"Beings are the owners of their kamma, heir to their kamma, born of their kamma, related through their kamma, and have their kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of coarseness & refinement."

— MN 135

§ 43. "The taking of life — when indulged in, developed, & pursued — is something that leads to hell, to rebirth as a common animal, to the realm of the hungry shades. The slightest of all the results coming from the taking of life is that, when one becomes a human being, it leads to a short life span.

"... The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one's wealth.

"... The slightest of all the results coming from illicit sexual behavior is that, when one becomes a human being, it leads to rivalry & revenge.

"...The slightest of all the results coming from telling lies is that, when one becomes a human being, it leads to being falsely accused.

"...The slightest of all the results coming from divisive tale-bearing is that, when one becomes a human being, it leads to the breaking of one's friendships.

"... The slightest of all the results coming from abusive speech is that, when one becomes a human being, it leads to unappealing sounds.

"...The slightest of all the results coming from idle chatter is that, when one becomes a human being, it leads to words that aren't worth taking to heart.

"The drinking of fermented & distilled liquors — when indulged in, developed, & pursued — is something that leads to hell, to rebirth as a common animal, to the realm of the hungry shades. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement."

— AN 8.40

§ 44. "There are these five inhabitants of the states of deprivation, inhabitants of hell, who are in agony & incurable. Which five? One who has killed his/her mother, one who has killed his/her father, one who has killed an arahant, one who — with a corrupted mind — has caused the blood of a Tathagata to flow, and one who has caused a split in the Sangha."

— AN 5.129

§ 45. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.'"

"That's the way it is, great king! That's the way it is! Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings."

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

"Impassioned    with sensual possessions,
greedy, dazed   by sensual pleasures,
they don't awaken to the fact
	that they've gone too far —
	   like deer into a trap laid out.
	Afterwards it's bitter for them:
	evil for them
	   the result."

§ 46. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, as I was sitting in judgment, I saw that even affluent nobles, affluent brahmans, & affluent householders — rich, with great wealth & property, with vast amounts of gold & silver, vast amounts of valuables & commodities, vast amounts of wealth & grain — tell deliberate lies with sensual pleasures as the cause, sensual pleasures as the reason, simply for the sake of sensual pleasures. Then, the thought occurred to me: 'I've had enough of this judging! Let some other fine fellow be known for his judgments!'"

"That's the way it is, great king! That's the way it is! Even affluent nobles, affluent brahmans, & affluent householders... tell deliberate lies... simply for the sake of sensual pleasures. That will lead to their long-term harm & suffering."

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

"Impassioned    with sensual possessions,
greedy, dazed   by sensual pleasures,
they don't awaken to the fact
	that they've gone too far —
	   like fish into a trap set out.
	Afterwards it's bitter for them:
	evil for them
	   the result."

§ 47. "Monks, there are these three roots of what is unskillful. Which three? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful.

"Greed itself is unskillful. Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a greedy person — his mind overcome with greed, his mind consumed — wrongly inflicts 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 unskillful. Thus it is that many evil, unskillful qualities/events — born of greed, caused by greed, originated through greed, conditioned by greed — come into play.

 [Similarly with aversion & delusion.]

"And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why...? Because of 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 denies it and doesn't acknowledge it. When told what is unfactual, he doesn't make 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 wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya.

"A person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-&-now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.

"Just as a sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this — his mind overcome with evil, unskillful qualities born of greed... born of aversion... born of delusion, his mind consumed — dwells in suffering right in the here-&-now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination."

— AN 3.69

§ 48. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Is there, lord, any one quality that keeps both kinds of benefits secure — those in the present life & those in the future life?"

"There is one quality, great king, that keeps both kinds of benefits secure — those pertaining to the present life & those to the future life."

"But what, lord, is that one quality... ?"

"Heedfulness, great king. Just as the footprints of all living beings with legs can be encompassed by the footprint of the elephant, and the elephant's footprint is declared to be supreme among them in terms of its great size; in the same way, heedfulness is the one quality that keeps both kinds of benefits secure — those in the present life & those in the future life."

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

"For one who desires
	long life, health,
	beauty, heaven, & noble birth,
	— lavish delights, one after another —
the wise praise heedfulness
in performing deeds of merit.

When heedful, wise,
you achieve both kinds of benefit:
	benefits   in this life,
	& benefits in lives to come.

By breaking through to your benefit,
you're called enlightened,
	wise."

2. Kamma Neither Dark nor Bright

"Life is swept along,
next-to-nothing its span.
For one swept on by aging
	no shelters exist.
Perceiving this danger in death,
one should do deeds of merit
	that bring about bliss."

"Life is swept along,
next-to-nothing its span.
For one swept on by aging
	no shelters exist.
Perceiving this danger in death,
one should drop the world's bait
	and look for peace."

§ 50. "And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma. That is called the cessation of kamma.

"And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path... This is called the path of practice leading to the cessation of kamma."

— SN 35.145

§ 51. "Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what is right view? Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress...

"And what is right resolve? Being resolved on renunciation, on freedom from malevolence, on harmlessness...

"And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter...

"And what is right action? Abstaining from taking life, abstaining from stealing, abstaining from illicit sex...

"And what is right livelihood? There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood...

"And what is right effort? (1) There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. (2) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. (3) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. (4) He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen...

"And what is right mindfulness? (1) There is the case where a monk remains focused on the body in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (2) He remains focused on feelings in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world. (3) He remains focused on the mind in & of itself — ardent, aware, & mindful — putting away greed & distress with reference to the world. (4) He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world...

"And what is right concentration? (1) There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. (2) With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. (3) With the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' (4) With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration."

— DN 22

§ 52. "There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention...

"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self ... or the view It is precisely by means of self that I perceive self ... or the view It is precisely by means of self that I perceive not-self ... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.

"The well-instructed noble disciple — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention...

"He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing."

— MN 2

§ 53. Now at that time this train of thought arose in the awareness of a certain monk: "It seems, then, that form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. So the actions done by what is not-self will touch what self? [What self will be touched by the actions done by what is not-self?]"

Then the Blessed One, having encompassed with his awareness the awareness of that monk, addressed the monks: "It's possible that a foolish man — his awareness immersed in ignorance & governed by craving — might think that the Teacher's message can be slipped past in this way: 'It seems, then, that form is not-self, feeling... perception... fabrications... consciousness is not-self. So what self will be touched by the actions done by what is not-self?' Haven't I counter-questioned & trained you with regard to each of these phenomena? What do you think, monks: is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" "No, lord."

Then the Blessed One, having encompassed with his awareness the awareness of that monk, addressed the monks: "It's possible that a foolish man — his awareness immersed in ignorance & governed by craving — might think that the Teacher's message can be slipped past in this way: 'It seems, then, that form is not-self, feeling... perception... fabrications... consciousness is not-self. So what self will be touched by the actions done by what is not-self?' Haven't I counter-questioned & trained you with regard to each of these phenomena? What do you think, monks: is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" "No, lord."

"... Is feeling constant or inconstant?" "Inconstant, lord."...

"... Is perception constant or inconstant?" "Inconstant, lord."...

"... Are fabrications constant or inconstant?" "Inconstant, lord."...

"What do you think, monks — Is consciousness constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?" "No, lord."

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Any feeling... Any perception... Any fabrications...

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Seeing thus, the instructed noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

— SN 22.82

§ 54. A certain brahman: "Now then, Master Gotama: Is the one who acts the same one who experiences [the results of the act]?"

The Buddha: "[To say,] 'The one who acts is the same one who experiences,' is one extreme."

The brahman: "Then, Master Gotama, is the one who acts someone other than the one who experiences?"

The Buddha: "[To say,] 'The one who acts is someone other than the one who experiences,' is the second extreme. Avoiding both of these extremes, the Tathagata teaches the Dhamma by means of the middle:

"From ignorance as a requisite condition come fabrications.

"From fabrications as a requisite condition comes consciousness.

"From consciousness as a requisite condition comes name-&-form.

"From name-&-form as a requisite condition come the six sense media.

"From the six sense media as a requisite condition comes contact.

"From contact as a requisite condition comes feeling.

"From feeling as a requisite condition comes craving.

"From craving as a requisite condition comes clinging/sustenance.

"From clinging/sustenance as a requisite condition comes becoming.

"From becoming as a requisite condition comes birth.

"From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form... the cessation of the six sense media... the cessation of contact... the cessation of feeling... the cessation of craving... cessation of clinging/sustenance... the cessation of becoming... the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

— SN 12.46

§ 55. The Buddha: "From ignorance as a requisite condition come fabrications... From birth as a requisite condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering."

When this was said, a certain monk said to the Blessed One: "Which aging & death, lord? And to whom does this aging & death belong?"

"Not a valid question," the Blessed One said. If a monk were to ask, 'Which aging & death? And to whom does this aging & death belong?' and if a monk were to ask, 'Is aging & death one thing, and does it belong to someone/something else?' both of them would have the same meaning, even though their words would differ. When a monk is of the view that the soul is the same as the body, there is no leading the holy life. And when a monk is of the view that the soul is one thing and the body another, there is no leading the holy life. Avoiding these two extremes, the Tathagata points out the Dhamma in between them: From birth as a requisite condition comes aging & death."

"Which birth, lord? And to whom does this birth belong?"

"Not a valid question," the Blessed One said.

(Similarly with all the requisite conditions down to fabrications.)

"...Avoiding these two extremes, the Tathagata points out the Dhamma in between them: From ignorance as a requisite condition come fabrications. Now from the remainderless fading & cessation of that very ignorance, every one of these writhings & wrigglings & wigglings — 'Which aging & death? And to whom does this aging & death belong?' or 'Is aging & death one thing, and does it belong to someone/something else?' or 'The soul is the same as the body,' or 'The soul is one thing and the body another' — are abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising."

(Similarly with all the requisite conditions down to fabrications.)

— SN 12.35

§ 56. "There is the case where an uninstructed, run-of-the-mill person... assumes form (the body) to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations.

"Or he doesn't assume form to be the self, but he assumes the self as possessing form... form as in the self... self as in form.

"Now that assumption is a fabrication. What is the cause... of that fabrication? To an uninstructed, run-of-the-mill person, touched by the feeling born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations.

(Similarly with feeling, perception, fabrications, & consciousness.)

"Or... he may have a view such as this: "This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change." This eternalist view is a fabrication... Or... he may have a view such as this: "I would not be, neither would there be what is mine. I will not be, neither will there be what is mine." This annihilationist view is a fabrication... Or... he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.

"What is the cause... of that fabrication? To an uninstructed, run-of-the-mill person, touched by what is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations."

— SN 22.81

§ 57. "If a person immersed in ignorance fabricates a meritorious fabrication, his consciousness goes on to merit. If he fabricates a demeritorious fabrication, his consciousness goes on to demerit. If he fabricates an imperturbable fabrication, his consciousness goes on to the imperturbable. When ignorance is abandoned by a monk, clear knowing arises. From the fading of ignorance and the arising of knowledge, he neither fabricates a meritorious fabrication nor a demeritorious fabrication nor an imperturbable fabrication. Neither fabricating nor willing, he is not sustained by anything in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

— SN 12.51

§ 58. "Now when a monk discerns — as they actually are — the origin & passing away of the six spheres of (sensory) contact, their allure, their drawbacks, & the emancipation from them, then he discerns what is superior to all these things."

— DN 1

§ 59. Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, "Tell us, householder, what views the contemplative Gotama has.'

"Venerable sirs, I don't know entirely what views the Blessed One has."

"Well, well. So you don't know entirely what views the contemplative Gotama has. Then tell us what views the monks have."

"I don't even know entirely what views the monks have."

"So you don't know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have."

"It wouldn't be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have."

When this had been said, one of the wanderers said to Anathapindika the householder, "The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."

Another wanderer said to Anathapindika, "The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."

Another wanderer said, "The cosmos is finite... The cosmos is infinite... The soul & the body are the same... The soul is one thing and the body another... After death a Tathagata exists... After death a Tathagata does not exist... After death a Tathagata both does & does not exist... After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have."

When this had been said, Anathapindika the householder said to the wanderers, "As for the venerable one who says, 'The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have,' his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently co-arisen. Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress." (Similarly for the other positions.)

When this had been said, the wanderers said to Anathapindika the householder, "We have each & every one expounded to you in line with our own positions. Now tell us what views you have."

"Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not mine, is not what I am, is not my self. This is the sort of view I have."

"So, householder, whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress."

"Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not mine, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present."

When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, perceiving that the wanderers were silent, abashed... at a loss for words, got up & left.

— AN 10.93

§ 60. "This, monks, the Tathagata discerns. And he discerns that these standpoints, thus seized, thus held to, lead to such & such a destination, to such & such a state in the world beyond. And he discerns what surpasses this. And yet discerning that, he does not hold to that act of discernment. And as he is not holding to it, Unbinding (nibbuti) is experienced right within. Knowing, for what they are, the origin, ending, allure, & drawbacks of feelings, along with the emancipation from feelings, the Tathagata, monks — through lack of clinging/sustenance — is released."

— DN 1