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Sûkilomasutta “[…] Buddha said: ‘Passion and hatred have their origin from this body, disgust, delight, and horror arise from this body; arising from this body doubts vex the mind […]. ‘They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected, with sensual pleasures, like the mâluvâ creeper spread in the wood. ‘Those who know from where sin arises, drive it away. […] They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.’” Dhammakariyasutta The Dhamma Life “A just life, a religious life, this they call the best gem, if anyone has gone forth from house-life to a houseless life. But if he be harsh-spoken, delighting in injuring others, then the life of such a one is very wicked, and he increases his own pollution. A Bhikkhu [monk] who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu [monk] verily, after passing away, goes to pain. As when there is a pit of excrement that has become full during a number of years, – he who should be such a one full of sin is difficult to purify. Whom you know to be such a one, O Bhikkhus [monks], a man dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. Then remove as chaff those that are no ascetics, but only think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. Be pure and live together with the pure, being thoughtful; then agreeing and wise you will put an end to pain.” Nâvâsutta “A man should worship Him from whom he learns the Dhamma, as the gods worship Inda; the Learned Man being worshipped and pleased with him, makes the highest Dhamma manifest. Having heard and considered that Dhamma, the wise man practicing the Dhamma that is in accordance with the highest Dhamma, becomes learned, expert, and skillful, strenuously associating with such a Learned Teacher. He who serves a low teacher, an ignorant who has not understood the meaning, and who is envious, goes to death, not having overcome doubt, and not having understood the Dhamma. As a man, after descending into a river, a turgid water with a rapid current, is borne along following the current, – how will he be able to put others across? Even so how will a man, not having understood the Dhamma, and not attending to the explanation of the learned and not knowing it himself, not having overcome doubt, be able to make others understand it? […]”
