The Chapter on Awakening
AN 3.103 Before Awakening Pubbevasambodhasutta
"Mendicants, before my awakening---when I was still unawakened but intent on awakening---I thought: 'What's the gratification in the world? What's the drawback? What's the escape?'
Then it occurred to me: 'The pleasure and happiness that arise from the world: this is its gratification.
That the world is impermanent, suffering, and perishable: this is its drawback.
Removing and giving up desire and greed for the world: this is its escape.'
As long as I didn't truly understand the world's gratification, drawback, and escape in this way for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand the world's gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"
AN 3.104 Gratification (1st) Paṭhamaassādasutta
"Mendicants, I went in search of the world's gratification, and I found it. I've seen clearly with wisdom the full extent of gratification in the world. I went in search of the world's drawbacks, and I found them. I've seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I've seen clearly with wisdom the full extent of escape from the world.
As long as I didn't truly understand the world's gratification, drawback, and escape for what they are, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand the world's gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.
Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"
AN 3.105 Gratification (2nd) Dutiyaassādasutta
"Mendicants, if there were no gratification in the world, sentient beings wouldn't be aroused by it. But because there is gratification in the world, sentient beings are aroused by it.
If the world had no drawback, sentient beings wouldn't grow disillusioned with it. But since the world has a drawback, sentient beings do grow disillusioned with it.
If there were no escape from the world, sentient beings wouldn't escape from it. But since there is an escape from the world, sentient beings do escape from it.
As long as sentient beings don't truly understand the world's gratification, drawback, and escape for what they are, they haven't escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they don't live detached, liberated, with a mind free of limits.
But when sentient beings truly understand the world's gratification, drawback, and escape for what they are, they've escaped from this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---and they live detached, liberated, with a mind free of limits."
AN 3.106 Ascetics and Brahmins Samaṇabrāhmaṇasutta
"Mendicants, there are ascetics and brahmins who don't truly understand the world's gratification, drawback, and escape for what they are. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.
There are ascetics and brahmins who do truly understand the world's gratification, drawback, and escape for what they are. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."
AN 3.107 Wailing Ruṇṇasutta
"Singing is regarded as wailing in the training of the Noble One. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you're appropriately pleased, it's enough to simply smile."
AN 3.108 Satisfaction Atittisutta
"Mendicants, there are three indulgences that never satisfy. What three? Sleep, drinking beer and wine, and sexual intercourse. These are the three indulgences that never satisfy."
AN 3.109 Unprotected Arakkhitasutta
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they fester. When deeds fester, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.
It's like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They fester, and become rotten.
In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. ... Someone whose deeds of body, speech, and mind are rotten will not have a good death.
When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don't fester. When deeds don't fester, they don't become rotten. Someone whose deeds of body, speech, and mind aren't rotten will have a good death.
It's like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don't get soaked, and they don't become rotten.
In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. ... Someone whose deeds of body, speech, and mind aren't rotten will have a good death."
AN 3.110 Fallen Byāpannasutta
Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
"Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. It's like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death.
When the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death. It's like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death."
AN 3.111 Sources (1st) Paṭhamanidānasutta
"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, hate, or delusion---born, sourced, and originated from greed, hate, or delusion---is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation. These are three sources that give rise to deeds.
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, love, or understanding---born, sourced, and originated from contentment, love, or understanding---is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation. These are three sources that give rise to deeds."
AN 3.112 Sources (2nd) Dutiyanidānasutta
"Mendicants, there are these three sources that give rise to deeds. What three?
Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That's how desire comes up for things that stimulate desire and greed in the past, future, or present.
These are three sources that give rise to deeds.
There are these three sources that give rise to deeds. What three? Desire doesn't come up for things that stimulate desire and greed in the past, future, or present. And how does desire not come up for things that stimulate desire and greed in the past, future, or present? You understand the future result of things that stimulate desire and greed in the past, future, or present. When you know this, you grow disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That's how desire doesn't come up for things that stimulate desire and greed in the past, future, or present.
These are three sources that give rise to deeds."