The Chapter on Messengers of the Gods

AN 3.31 With Divinity Sabrahmakasutta

"Mendicants, a family where the children honor their parents in their home is said to live with divinity. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

'Divinity' is a term for your parents.

'First tutors' is a term for your parents.

'Worthy of offerings dedicated to the gods' is a term for your parents.

Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be 'divinity'
and 'first tutors', it's said.
They're worthy of offerings dedicated to the gods
>from their children,
for they love their offspring.

Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
anointing and bathing,
and by washing their feet.

Because they look after
their parents like this,
in this life they're praised by the astute,
and they depart to rejoice in heaven."

AN 3.32 With Ānanda Ānandasutta

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

"Could it be, sir, that a mendicant might gain a state of immersion such that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and that they'd live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more?"

"It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and that they'd live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more."

"But how could this be, sir?"

"Ānanda, it's when a mendicant thinks: 'This is peaceful; this is sublime---that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.'

That's how, Ānanda, a mendicant might gain a state of immersion such that there's no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and that they'd live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in 'The Way to the Far Shore', in 'The Questions of Puṇṇaka. ' when I said:

'Having appraised the world high and low,
there is nothing in the world that disturbs them.
Peaceful, unclouded, untroubled,
>with no need for hope---
they've crossed over rebirth and old age, I declare.'"

AN 3.33 With Sāriputta Sāriputtasutta

Then Venerable Sāriputta. went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Maybe I'll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it's hard to find anyone who understands."

"Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!"

"So, Sāriputta. , you should train like this: 'There'll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and we'll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.' That's how you should train.

When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more---they're called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

And Sāriputta. , this is what I was referring to in 'The Way to the Far Shore', in 'The Questions of Udaya' when I said:

'The giving up of both
sensual desires and displeasures,
the dispelling of dullness,
and the prevention of remorse;

pure equanimity and mindfulness,
preceded by investigation of principles---
this, I declare, is liberation by enlightenment,
the smashing of ignorance.'"

AN 3.34 Sources Nidānasutta

"Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed---born, sourced, and originated from greed---ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced---either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate---born, sourced, and originated from hate---ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced---either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from delusion---born, sourced, and originated from delusion---ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced---either in the present life, or in the next life, or in some subsequent period.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They're sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature.

In the same way, any deed that emerges from greed---born, sourced, and originated from greed---ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced---either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate ...

Any deed that emerges from delusion---born, sourced, and originated from delusion---ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced---either in the present life, or in the next life, or in some subsequent period. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment---born, sourced, and originated from contentment---is given up when greed is done away with. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love---born, sourced, and originated from love---is abandoned when hate is done away with. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from understanding---born, sourced, and originated from understanding---is abandoned when delusion is done away with. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and sweep away the ashes in a strong wind, or float them away down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In the same way, any deed that emerges from contentment---born, sourced, and originated from contentment---is abandoned when greed is done away with. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love ... Any deed that emerges from understanding---born, sourced, and originated from understanding---is abandoned when delusion is done away with. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

These are three sources that give rise to deeds.

When an ignorant person acts
out of greed, hate, or delusion,
any deeds they have done,
a little or a lot,
are to be experienced right here,
not in any other place.

So a wise person,
a mendicant arousing knowledge
of the outcome of greed, hate, and delusion,
would cast off all bad destinies."

AN 3.35 With Hatthaka Hatthakasutta

So I have heard.At one time the Buddha was staying near Āḷavī. , on a mat of leaves by a cow-path in a grove of Indian Rosewood.

Then as Hatthaka of Āḷavī. was going for a walk he saw the Buddha sitting on that mat of leaves. He went up to the Buddha, bowed, sat down to one side, and said, "Sir, I trust the Buddha slept well?"

"Yes, prince, I slept well. I am one of those who sleep at ease in the world."

"The winter nights are cold, sir, and it's the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows' hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. And yet the Buddha says, 'Yes, prince, I slept well. I am one of those who sleep at ease in the world.'"

"Well then, prince, I'll ask you about this in return, and you can answer as you like. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. His couch is spread with woolen covers---shag-piled, pure white, or embroidered with flowers---and spread with a fine deer hide. It has a canopy above and red pillows at both ends. An oil lamp is burning there, while his four wives attend to him in all manner of agreeable ways. What do you think, prince, would he sleep at ease, or not? Or how do you see this?"

"He would sleep at ease, sir. Of those who sleep at ease in the world, he would be one."

"What do you think, prince? Is it not possible that a fever born of greed---physical or mental---might arise in that householder or householder's son, burning him so he sleeps badly?"

"Yes, sir."

"The greed that burns that householder or householder's son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That's why I sleep at ease.

What do you think, prince? Is it not possible that a fever born of hate ... or a fever born of delusion---physical or mental---might arise in that householder or householder's son, burning him so he sleeps badly?"

"Yes, sir."

"The delusion that burns that householder or householder's son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That's why I sleep at ease.

A brahmin who is fully quenched
always sleeps at ease.
Sensual pleasures slip off them,
they're cooled, free of attachments.

Since they've cut off all clinging,
and removed the stress from the heart,
the peaceful sleep at ease,
having found peace of mind."

AN 3.36 Messengers of the Gods Devadūtasutta

"There are, mendicants, these three messengers of the gods. What three?

Firstly, someone does bad things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. The wardens of hell take them by the arms and present them to King Yama, saying: 'Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!'

Then King Yama pursues, presses, and grills them about the first messenger of the gods: 'Mister, did you not see the first messenger of the gods that appeared among human beings?'

They say, 'I saw nothing, sir.'

King Yama says to them, 'Mister, did you not see among human beings an elderly woman or a man---eighty, ninety, or a hundred years old---bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?'

They say, 'I saw that, sir.'

King Yama says to them, 'Mister, did it not occur to you---being sensible and mature---"I, too, am liable to grow old. I'm not exempt from old age. I'd better do good by way of body, speech, and mind"?'

They say, 'I couldn't, sir. I was negligent.'

King Yama says to them, 'Mister, because you were negligent, you didn't do good by way of body, speech, and mind. Indeed, they'll definitely punish you to fit your negligence. That bad deed wasn't done by your mother, father, brother, or sister. It wasn't done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.'

Then King Yama grills them about the second messenger of the gods: 'Mister, did you not see the second messenger of the gods that appeared among human beings?'

They say, 'I saw nothing, sir.' King Yama says to them, 'Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?'

They say, 'I saw that, sir.'

King Yama says to them, 'Mister, did it not occur to you---being sensible and mature---"I, too, am liable to become sick. I'm not exempt from sickness. I'd better do good by way of body, speech, and mind"?'

They say, 'I couldn't, sir. I was negligent.'

King Yama says to them, 'Mister, because you were negligent, you didn't do good by way of body, speech, and mind. Well, they'll definitely punish you to fit your negligence. That bad deed wasn't done by your mother, father, brother, or sister. It wasn't done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.'

Then King Yama grills them about the third messenger of the gods: 'Mister, did you not see the third messenger of the gods that appeared among human beings?'

They say, 'I saw nothing, sir.'

King Yama says to them, 'Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?'

They say, 'I saw that, sir.'

King Yama says to them, 'Mister, did it not occur to you---being sensible and mature---"I, too, am liable to die. I'm not exempt from death. I'd better do good by way of body, speech, and mind"?'

They say, 'I couldn't, sir. I was negligent.'

King Yama says to them, 'Mister, because you were negligent, you didn't do good by way of body, speech, and mind. Well, they'll definitely punish you to fit your negligence. That bad deed wasn't done by your mother, father, brother, or sister. It wasn't done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.'

After grilling them about the third messenger of the gods, King Yama falls silent. The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they suffer painful, sharp, severe, acute feelings---but they don't die until that bad deed is eliminated.

The wardens of hell throw them down and hack them with axes. ...

They hang them upside-down and hack them with hatchets. ...

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. ...

They make them climb up and down a huge mountain of burning coals, blazing and glowing. ...

The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they're seared in boiling scum, and they're swept up and down and round and round. And there they suffer painful, sharp, severe, acute feelings---but they don't die until that bad deed is eliminated. The wardens of hell toss them into the Great Hell.

Now, about that Great Hell:

'Four are its corners, four its doors,
neatly divided in equal parts.
Surrounded by an iron wall,
of iron is its roof.

The ground is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.'

Once upon a time, King Yama thought, 'Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One---a perfected one, a fully awakened Buddha---arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.'

Now, I don't say this because I've heard it from some other ascetic or brahmin. I only say it because I've known, seen, and realized it for myself.

When warned by the gods' messengers,
those people who are negligent
sorrow for a long time
when they go to that wretched place.

When warned by the gods' messengers,
the good and true persons here,
never neglect
the teaching of the Noble One.

Seeing the peril in grasping,
the origin of birth and death,
the unattached are freed
with the ending of birth and death.

Happy, they've come to a safe place,
quenched in this very life.
They've gone beyond all threats and perils,
and risen above all suffering."

AN 3.37 The Four Great Kings (1st) Catumahārājasutta

"On the eighth day of the fortnight, mendicants, the ministers and councillors of the four great kings wander about the world, thinking: 'Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing and keeping vigil on the sabbath, and making merit.'

And on the fourteenth day of the fortnight, the sons of the four great kings wander about the world, thinking: 'Hopefully most humans are paying due respect to their parents ... and making merit.'

And on the fifteenth day sabbath, the four great kings themselves wander about the world, thinking: 'Hopefully most humans are paying due respect to their parents ... and making merit.'

If only a few humans are paying due respect to their parents ... and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Justice: 'Only a few humans are paying due respect to their parents ... and making merit.' Then the gods of the thirty-three are disappointed, thinking, 'The heavenly hosts will dwindle, while the titan hosts will swell!'

But if many humans are paying due respect to their parents ... and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Justice: 'Many humans are paying due respect to their parents ... and making merit.' Then the gods of the thirty-three are pleased, thinking, 'The heavenly hosts will swell, while the titan hosts will dwindle!'

Once upon a time, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

'Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.'

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected---with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment---it is appropriate to say:

'Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.'

Why is that? Because that mendicant is free of greed, hate, and delusion."

AN 3.38 The Four Great Kings (2nd) Dutiyacatumahārājasutta

"Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

'Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.'

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.

But for a mendicant who is perfected---with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment---it is appropriate to say:

'Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.'

Why is that? Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say."

AN 3.39 A Delicate Lifestyle Sukhumālasutta

"My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father's home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsi. , and my turbans, jackets, sarongs, and upper robes also came from Kāsi. . And a white parasol was held over me night and day, with the thought: 'Don't let cold, heat, grass, dust, or damp bother him.'

I had three stilt longhouses---one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians---none of them men.

While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father's home they are given fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: 'When an unlearned ordinary person---who is liable to grow old, not being exempt from old age---sees someone else who is old, they're horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.' Reflecting like this, I entirely gave up the vanity of youth.

'When an unlearned ordinary person---who is liable to get sick, not being exempt from sickness---sees someone else who is sick, they're horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.' Reflecting like this, I entirely gave up the vanity of health.

'When an unlearned ordinary person---who is liable to die, not being exempt from death---sees someone else who is dead, they're horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.' Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health ...

Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant rejects the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the truth without attachments.
I mastered all vanities---
of health, of youth,

and even of life---
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I'm unable
to indulge in sensual pleasures;
there's no turning back,
I'm committed to the spiritual life."

AN 3.40 In Charge Ādhipateyyasutta

"There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge.

And what, mendicants, is putting oneself in charge? It's when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 'I didn't go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, "Hopefully I can find an end to this entire mass of suffering." But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.' Then they reflect: 'My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi. .' Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge.

And what, mendicants, is putting the world in charge? It's when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 'I didn't go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, "Hopefully I can find an end to this entire mass of suffering." And now, since I've now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power---they're clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:

"Look at this gentleman; he's gone forth out of faith from the lay life to homelessness, but he's living mixed up with bad, unskillful qualities." And there are deities, too, who have psychic power---they're clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:

"Look at this gentleman; he's gone forth out of faith from the lay life to homelessness, but he's living mixed up with bad, unskillful qualities."' Then they reflect: 'My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi. .' Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge.

And what, mendicants, is putting the teaching in charge? It's when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 'I didn't go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, "Hopefully I can find an end to this entire mass of suffering." The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I've gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.' Then they reflect: 'My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi. .' Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge.

These are the three things to put in charge.

There's no privacy in the world,
for someone who does bad deeds.
You'll know for yourself,
whether you've lied or told the truth.

When you witness your good self,
you despise it;
while you disguise
your bad self inside yourself.

The gods and the Realized One see
the fool who lives unjustly in the world.
So with yourself in charge, live mindfully;
with the world in charge,
>be alert and practice absorption;
with the teaching in charge,
>live in line with that teaching:
a sage who tries for the truth doesn't deteriorate.

Māra. 's conquered; the terminator's overcome:
one who strives reaches the end of rebirth.
Unaffected, intelligent, knowing the world---
that sage is determined by nothing at all."