Heedfulness
Appamāda Sutta  (SN 3:17)

Near Sāvatthī. 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—benefits in this life & benefits in lives to come?”

“There is one quality, great king, that keeps both kinds of benefits secure— benefits in this life & benefits in lives to come.”

“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—benefits in this life & benefits in lives to come.”

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 doing acts 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.

See also: MN 97; SN 48:56; SN 55:40; AN 4:113; AN 6:19–20; AN 10:15; Iti 23

https://www.dhammatalks.org/suttas/SN/SN3_17.html

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A Battle (2)
Saṅgāma Sutta  (SN 3:15)

Staying near Sāvatthī. Then King Ajātasattu of Magadha, the son of Queen Videha, raising a fourfold army, marched toward Kāsi against King Pasenadi Kosala. King Pasenadi heard, “King Ajātasattu of Magadha, the son of Queen Videha, they say, has raised a fourfold army and is marching toward Kāsi against me.” So King Pasenadi, raising a fourfold army, launched a counter-attack toward Kāsi against King Ajātasattu. Then King Ajātasattu & King Pasenadi fought a battle, and in that battle King Pasenadi defeated King Ajātasattu and captured him alive.

The thought then occurred to King Pasenadi: “Even though King Ajātasattu has wronged me when I have done him no wrong, still he is my nephew. What if I, having confiscated all his elephant troops, all his cavalry, all his chariots, & all his infantry, were to let him go with just his life?” So King Pasenadi—having confiscated all his elephant troops, cavalry, chariots, & infantry—let King Ajātasattu go with just his life.

Then in the early morning, a large number of monks, having adjusted their lower robes and taking their bowls & outer robes, went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they [reported these events to the Blessed One].

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“A man may plunder
as long as it serves his ends,
but when others are plundered,
he who has plundered
gets plundered in turn.
A fool thinks,
‘Now’s my chance,’
as long as his evil
has yet to ripen.
But when it ripens,
the fool
falls
into pain.
Killing, you gain
your killer.
Conquering, you gain one
who will conquer you;
insulting,         insult;
harassing,         harassment.
And so, through the cycle of action,
he who has plundered
gets plundered in turn.”
See also: Mv X.2.3–20; SN 42:3; Dhp 69.

https://www.dhammatalks.org/suttas/SN/SN3_15.html

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A Battle (1)
Saṅgāma Sutta  (SN 3:14)

Staying near Sāvatthī. Then King Ajātasattu of Magadha, the son of Queen Videha, raising a fourfold army, marched toward Kāsi against King Pasenadi Kosala. King Pasenadi heard, “King Ajātasattu of Magadha, the son of Queen Videha, they say, has raised a fourfold army and is marching toward Kāsi against me.” So King Pasenadi, raising a fourfold army, launched a counter-attack toward Kāsi against King Ajātasattu. Then King Ajātasattu & King Pasenadi fought a battle, and in that battle King Ajātasattu defeated King Pasenadi. King Pasenadi, defeated, marched back to his capital at Sāvatthī.

Then in the early morning, a large number of monks, having adjusted their lower robes, and taking their bowls & outer robes, went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: “Just now, lord, King Ajātasattu of Magadha, the son of Queen Videha, raising a fourfold army, marched toward Kāsi against King Pasenadi Kosala. King Pasenadi heard, ‘King Ajātasattu of Magadha, the son of Queen Videha, they say, has raised a fourfold army and is marching toward Kāsi against me.’ So King Pasenadi, raising a fourfold army, launched a counter-attack toward Kāsi against King Ajātasattu. Then King Ajātasattu & King Pasenadi fought a battle, and in that battle King Ajātasattu defeated King Pasenadi. King Pasenadi, defeated, marched back to his capital at Sāvatthī.”

“Monks, King Ajātasattu has evil friends, evil comrades, evil companions, whereas King Pasenadi has fine friends, fine comrades, fine companions. Yet for now, King Pasenadi will lie down tonight in pain, defeated.”

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

“Winning gives birth to hostility.
Losing, one lies down in pain.
The calmed lie down with ease,
having set
winning & losing
aside.”

https://www.dhammatalks.org/suttas/SN/SN3_14.html

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Don’t ever try to sell this text. You will lose the lawsuit. Set winning & losing aside.

Coiled-hair Ascetics
Jaṭila Sutta  (SN 3:11)

I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion the Blessed One, having emerged from his seclusion in the late afternoon, was sitting outside the doorway of the porch. Then King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

Now on that occasion seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers—their nails, armpit-hair, & body-hair grown long, carrying containers on poles [over their shoulders]—walked past, not far from the Blessed One. Then King Pasenadi got up from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, paid homage to the seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers with his hands palm-to-palm in front his heart, and announced his name three times: “I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala.”

Then not long after the seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers had passed, King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Of those in the world who are arahants or on the path to arahantship, are these among them?”

“Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it’s hard for you to know whether these are arahants or on the path to arahantship.

“It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.”

“Amazing, lord! Astounding!—how well that was put by the Blessed One! ‘Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it’s hard for you to know whether these are arahants or on the path to arahantship.

“‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“‘It’s through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.’

“These men, lord, are my spies, my scouts, returning after going out through the countryside. They having gone out first, I go out afterward. Now, when they have scrubbed off the dirt & mud, are well-bathed & well-perfumed, have trimmed their hair and beards, and have put on white clothes, they will go about endowed and provided with the five strings of sensuality.”

Then, on realizing the significance of that, the Blessed One on that occasion recited these verses:

Not by appearance
is a man rightly known,
nor should trust be based
on a quick glance,
—for, disguised as well-restrained,
the unrestrained go through this world.
A counterfeit earring made of clay,
a bronze half-dollar coated in gold:
They go about in this world
hidden all around—
impure inside,
beautiful out.

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Saṁyutta Nikāya | The Connected Collection
 Bandhana Sutta | Bonds

At Sāvatthī. Now on that occasion a great group of people had been put into bondage by King Pasenadi Kosala—some with ropes, some with wooden shackles, some with chains.

Then in the early morning, a large number of monks adjusted their under robes and—carrying their bowls & outer robes—went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, a great group of people has now been put into bondage by King Pasenadi Kosala—some with ropes, some with wooden shackles, some with chains.”

Then, on realizing the significance of that, the Blessed One on that occasion spoke these verses:

That’s not a strong bond
—so say the enlightened—
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
with jewels & ornaments,
longing for children & wives:
That’s the strong bond,
—so say the enlightened—
one that’s constraining,
elastic,
hard to untie.
But having cut it, they
—the enlightened—go forth,
free of longing, abandoning
sensual ease

https://www.dhammatalks.org/suttas/SN/SN3_10.html

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Saṁyutta Nikāya | The Connected Collection
Sacrifice
Yañña Sutta  (SN 3:9)

At Sāvatthī. Now on that occasion a great sacrifice had been arranged for King Pasenadi Kosala. Five hundred bulls, five hundred bullocks, five hundred cows, five hundred goats, & five hundred rams had been led to the pillar for the sacrifice. And his slaves, servants, & workers—threatened with punishment, threatened with danger—were making preparations, weeping, their faces stained with tears.

Then in the early morning, a large number of monks adjusted their under robes and—carrying their bowls & outer robes—went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, a great sacrifice has now been arranged for King Pasenadi Kosala. Five hundred bulls, five hundred bullocks, five hundred cows, five hundred goats, & five hundred rams have been led to the pillar for the sacrifice. And his slaves, servants, & workers—threatened with punishment, threatened with danger—are making preparations, weeping, their faces stained with tears.”

Then, on realizing the significance of that, the Blessed One on that occasion spoke these verses:

The horse sacrifice, the human sacrifice,
sammāpāsa, vājapeyya, niraggaḷa1
—great sacrifices, greatly violent—
bear no great fruit.
Where goats, rams, & cattle
of various kinds are killed:
Those of right conduct, great seers,
don’t attend that sacrifice.
But sacrifices free from violence,
offered always in line with family custom,
where goats, rams, & cattle
of various kinds are not killed:
Those of right conduct, great seers,
attend that sacrifice.
The wise person should offer that.
This sacrifice bears great fruit.
For one who offers this,
things get better, not worse.
The sacrifice is abundant,
and the devatās are appeased.

https://www.dhammatalks.org/suttas/SN/SN3_9.html

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In Judgment
Atthakaraṇa Sutta  (SN 3:7)

Near Sāvatthī. 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 sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. 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 with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. That will lead to their long-term harm & pain.”

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.”

https://www.dhammatalks.org/suttas/SN/SN3_7.html

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Few
Appaka Sutta  (SN 3:6)

Near Sāvatthī. 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 sensuality, and don’t mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensuality, 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 sensuality, and don’t mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensuality, 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.”

See also: MN 13–14

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Self-protected
Atta-rakkhita Sutta  (SN 3:5)

Near Sāvatthī. 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 have themselves protected, and who leave themselves unprotected?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.’”

“That’s the way it is, great king! That’s the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.”

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

“Restraint with the body is good,
good is restraint with speech.
Restraint with the heart is good,
good is restraint         everywhere.
Restrained everywhere,
conscientious,
one is said to be
protected.”

https://www.dhammatalks.org/suttas/SN/SN3_5.html

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Hold Yourself Dear

“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.”

Excerpt from

Exceprt from Dear Piya Sutta  (SN 3:4) https://www.dhammatalks.org/suttas/SN/SN3_4.html Copyright: https://creativecommons.org/licenses/by-nc/4.0/ The author of www.dhammatalks.org also states: “There is some uncertainty about the meaning of ‘Commercial’ with regard to the CC NonCommercial License. For example, some consider the sale of content to support a non-profit entity to be ‘NonCommercial.’  The author and copyright holder of the content on this site considers any sale, including by non-profit entities for non-profit purposes, to be ‘Commercial’ and a copyright violation.“