Wisdom is purified by virtue and virtue is purified by wisdom. Where there is one there is always the other. The virtuous person has wisdom and the wise person has virtue. A combination of the two is called the highest thing in the world. D.I,84

The mind proceeds all things, the mind dominates them, they are all mind-made. If a person speaks or acts with a pure mind happiness will follow them like a shadow that never leaves. Dp.2

One should not blame another or despise anyone anywhere for any reason. Do not wish pain on another out of either anger or rivalry. Sn.149

Just as the great ocean has but one taste, the taste of salt, so too this Dhamma has but one taste, the taste of freedom. Ud.56

It is easy to see the faults of others but it is hard to see one’s own. While winnowing others faults like chaff we hide our own like a hunter concealing himself in a hide. Those who look to others faults only get irritable. Their negativities grow and are far from being destroyed. Dp.252-3

Many garlands can be made from a heap of flowers. Likewise, many good deeds can be done by one born human. Dp.53

When you speak to others you might speak at the right time or the wrong time, according to the facts or not, gently or harshly, to the point or not, with a mind full of hate or full of love. You should train yourselves like this. ‘Our minds shall not be perverted nor shall we speak evil speech but with kindness and compassion we will live with a mind free from hatred and filled with love. We will live suffusing firstly one person with love and starting with them suffuse the whole world with a love that is expansive, pervasive, immeasurable and utterly devoid of hatred or enmity.’ This is how you should train yourselves. M.I,126

It is by three things that the wise person can be recognized. What three? He sees his own faults as they are, on seeing them he tries to correct them, when others acknowledge their faults he forgives them. A.I,103

Cease to do evil, learn to do good, purify the mind. This is the teaching of the Buddhas. Dp.183

Learn this from the waters. In mountain clefts and chasms loud gush the streamlets. But great rivers flow silently. Empty things make a noise, the full is always quiet. The fool is like a half-filled pot, the wise person like a deep still pool. Sn.720-1

Even if low-down criminals were to cut you limb from limb with a double-handled saw, if you filled your mind with hatred you would not be practicing my teachings. M.I,126

If one is jealous, selfish or dishonest they are unattractive despite their eloquence and good features. But the person who is purged of such things and is free from hatred, it is he or she who is really beautiful. Dp.262-3

It is impossible that a person who is not themselves restrained, disciplined or satisfied could restrain, discipline or satisfy others. But it is very possible that one who has restrained, disciplined and satisfied themselves could help others become like that. M.I,45

Contentment is the greatest wealth. Dp.204

If others criticize me, the Dhamma or the Sangha you should not get angry or resentful because that would cloud your judgment and you would not know whether what they said was right and wrong. If others do this explain to them how their criticism is incorrect, saying, ‘This is not correct. That is not right. This is not our way. That is not what we do.’ Likewise, if others praise me or the Dhamma or the Sangha you should not get proud or puffed up because that would cloud your judgment and you would not know whether what they said was right and wrong. So if others do this explain to them how their praise is justified, saying, ‘This is correct. That is right. This is our way. That is found in us.’ D.I,3

If words have five marks they are not ill-spoken but well-spoken, laudable and praised by the wise. What five? They are spoken at the right time, they are true, they are spoken with gentleness, they are to the point and they are spoken with love. A.III,243

Just as a deep lake is clear and still, even so the wise become utterly peaceful when they hear the teachings. Dp.82

Of little importance is the loss of such things as wealth but it is a terrible thing to loose wisdom. Of little importance is the gaining of such things as wealth but it is a wonderful thing to gain wisdom. A.I,15

If the heedless person recites the sacred text but does not apply what they say, they are like a cowherd counting someone else’s cows, they will not enjoy the benefits of the holy life. Dp.19

Just as a mother protects her only child even at the risk of her own life, so too, one should have unbounded love to all beings in the world. Sn.150

One who wants to admonish another should first ponder like this; ‘Am I or am I not one how practices complete purity in body and speech? Are these qualities present in me or not?’ If they are not there will no doubt be those who say; ‘Come now, why don’t you practice complete purity in body and speech first?’ Again, one who wants to admonish another should first ponder like this; ‘Have I freed myself from ill will and developed love towards others. It this quality present in me or not?’ If they are not there will no doubt be those who say; ‘Come now, why don’t you practice love yourself?’ A.V,79

Whoever practices righteousness in the morning, at noon or at night, they will have a happy morning, a happy noon and a happy night. A.I,294

If anyone abuses you, hits you, throws stones at you or strikes you with a stick or a sword, you must put aside all worldly desires and considerations and think, ‘My heart will not be moved. I shall speak no evil words. I will feel no resentment but maintain kindness and compassion for all beings.’ You should think like this. M.I,126

Irrigators lead the water, fletchers bend the shaft, carpenters shape the wood, the wise mold themselves. Dp.80

There are four types of people found in the world. What four? Those concerned with neither their own welfare or the welfare of others, those concerned with the welfare of others but not their own, those concerned with their own welfare but not that of others and those who are concerned with both their own welfare and the welfare of others…Of there four types of people those who are concerned with there own welfare and the welfare of others are the chief, the highest, the topmost and the best.
A.II,94

If you take refuge in the Buddha, the Dhamma and the Sangha you will be free from fear and trembling. S.I,220

Conquer hate with love, evil with good, meanness with generosity and lies with truth. Dp.223

Those whose thoughts, speech and actions are good are their own best friend. Even if they say, ‘We do not care about ourselves’ they are still their own best friend. And why? Because they do for themselves what a friend would do for them. S.I,71

Do not think lightly of goodness saying, ‘I can not be like that.’ A drop at a time is the water pot filled and likewise little by little do the wise fill themselves with good. Dp.122

Now at that time a certain monk was suffering from dysentery and lay where he had fallen in his own excrement. The Lord and Ananda were visiting the lodgings and they came to where the sick monk was and the Lord asked him; ‘Monk, what is wrong with you?’
‘I have dysentery, Lord.’
‘Is there no one to look after you?’
‘No Lord.’
‘Then why don’t the other monks look after you?’
‘Because I am of no use to them.’
Then the Lord said to Ananda; ‘Go and fetch water and we will wash this monk.’ So Ananda brought water and the Lord pored it while Ananda washed the monk all over. Then taking the monk by the head and feet they carried him and laid him on a bed. Later the Lord called the monks together and asked them; ‘Why did you not look after that sick monk?’
‘Because he was of no use to us.’
‘Monks, you have no mother or father to take care of you. If you do not look after each other, who else will? He who would nurse me let him nurse the sick.’ Vin.IV,301

The gift of truth excels all other gifts. Dp.354

It is good from time to time to think about your own faults. It is good from time to time to think about the faults of others. It is good from time to time to think your own virtues. It is good from time to time to think about the virtues of others. A.V,159

Those who do good rejoice now, they rejoice later, they rejoice both now and later. They rejoice and are happy when they think of their own good deeds. Dp.16

Give up wrong. It can be done. If it were impossible I would not ask you to do so. But it is possible and therefor I say, ‘Give up wrong.’ If giving up wrong led to your loss and sorrow I would not ask you to do so. But it will be for your welfare and happiness and therefor I say, ‘Give up wrong.’ Nourish the good. It can be done. If it were impossible I would not ask you to do so. But it is possible and therefor I say, ‘Nourish the good.’ If nourishing the good led to your loss and sorrow I would not ask you to do so. But it will enhance your welfare and happiness and therefor I say, ‘Nourish the good.’ A.I,58

All tremble at punishment, life is dear to all. Therefore, put yourself in the place of others and neither kill nor condone killing. Dp.130

Like the Himalayas, the good shine from afar. Like an arrow shot into the night, the bad are obscure. Dp.304

The Lord said; ‘What do you think about this? What is the purpose of a mirror?’
‘It is for the purpose of reflection,’ replied Rahula.
Then the Lord said; ‘Even so, an action should be done with body, speech or mind only after careful reflection.’ M.I,415.

Just as the River Ganges flows towards, inclines towards, tends towards the east, so too, one who cultivates and develops the Noble Eightfold Path flows towards, inclines towards, tends towards Nirvana. S.V, 40

Those who keep thinking, ‘He abused me!’ ‘He struck me!’ ‘He oppressed me!’ ‘He robbed me!’ never still their hatred. But those who let go of such thoughts will. For in this world hatred is never stilled by more hatred. It is love that stills hatred, this is an eternal truth. Dp.3-5

Abbreviations.

A, Anguttara Nikaya; D, Digha Nikaya; Dp, Dhammapada; M, Majjhima Nikaya; S, Samyutta Nikaya; Sn, Sutta Nipata; Ud, Udana; Vin, Vinaya.