The Buddha Words

08/30/2026

One should do good

If one knows the self to be dear, one should not join it with evil;

For happiness is not easy to obtain for one who does evil.

When one is overcome by Death, forsaking the human existence;

What then is one's own? What does one take with one?

What follows one, like an unfailing shadow?

Both merit and demerit, whatever a mortal does here;

That indeed is one's own; that one takes with one;

And it follows him, like an inseparable shadow.

Therefore, one should do good, accumulate for the future;

Merit is the foundation for beings in the other world."

piyasuttaṃ. Tipitaka Pali Reader

THUS HAVE I HEARD. The scene was Sāvatthī. Seated to one side, King Pasenadi of Kosala said to the Blessed One: "Here, Venerable Sir, as I w...

08/29/2026

The Discourse about the King

Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Kosalan King Pasenadi had gone to the top of the royal palace with Queen Mallikā. Then the Kosalan King Pasenadi said this to Queen Mallikā: “Is there anyone, Mallikā, you love more than yourself?”

“There is no one, Great King, I love more than myself. But is there, Great King, anyone you love more than yourself?”

“For me also, Mallikā, there is no one I love more than myself.”

Then the Kosalan King Pasenadi having come down from the palace went to the Gracious One, and after going and worshipping the Gracious One, he sat down on one side. While sat on one side the Kosalan King Pasenadi said this to the Gracious One:

“Here, reverend Sir, having gone to the top of the royal palace with Queen Mallikā I said this to Queen Mallikā: ‘Is there anyone, Mallikā, you love more than yourself?’

When that was said, Queen Mallikā said this to me: ‘There is no one, Great King, I love more than myself. But is there, Great King, anyone you love more than yourself?’

When that was said, reverend Sir, I said this to Queen Mallikā: ‘For me also, Mallikā, there is no one I love more than myself.’ ”

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Having gone around in all directions with the mind,
There is surely no one found who is loved more than oneself.

“In the same way others each love themselves,
Therefore one who cares for himself should not harm another.”

Piyatarasutta Ud 5.1

Podcast Episode · Dhamma Audio · August 29 · 2m

08/26/2026

Sugatavinaya Sutta

“Bhikkhus, whether a Sugata abides in the world or the Discipline of a Sugata abides, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.

“And who, bhikkhus, is the Sugata?

Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, endowed with knowledge and conduct, a Sugata, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. This, bhikkhus, is the Sugata.

“And what, bhikkhus, is the Discipline of a Sugata? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and with letter, proclaiming the perfectly complete and purified holy life. This, bhikkhus, is the Discipline of a Sugata. Thus, bhikkhus, whether a Sugata abides in the world or the Discipline of a Sugata abides, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.”

Sugatavinaya Sutta
Tipitaka Pali Reader

08/25/2026

Four timely actions

These, bhikkhus, are four timely actions, when properly cultivated, when properly revolved, lead gradually to the destruction of the āsavas. Which four?

Listening to the Dhamma at the proper time,

Discussing the Dhamma at the proper time,

Tranquilizing at the proper time,

Insight at the proper time.

These, bhikkhus, are the four timely actions, when properly cultivated, when properly revolved, lead gradually to the destruction of the āsavas.

Just as, bhikkhus, when a heavy rain falls on a mountain peak, that water, flowing downwards, fills the mountain clefts, crevices, and ravines; the filled mountain clefts, crevices, and ravines fill the small pools; the filled small pools fill the large pools; the filled large pools fill the small rivers; the filled small rivers fill the great rivers; the filled great rivers fill the ocean. Even so, bhikkhus, these four opportune times, being properly developed and properly practiced repeatedly, gradually lead to the destruction of the āsavas.”

Dutiyakālasutta
Tipitaka Pali Reader

08/24/2026

The Veḷudvāreya Sutta

At one time the Blessed One, while touring in Kosala with a large Saṅgha of bhikkhus, arrived at a brahmin village of the Kosalans called Veḷudvāra. The brahmin householders of Veḷudvāra heard: “Indeed, good sirs, the ascetic Gotama, a son of the Sakyas who renounced the world, while touring in Kosala with a large Saṅgha of bhikkhus, has arrived at Veḷudvāra. And this excellent renown has spread abroad concerning that Venerable Gotama: ‘That Blessed One is indeed Arahant, Perfectly Self-Awakened, endowed with knowledge and conduct, sublime, knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One. He makes known this world with its gods, Māras, and Brahmās, this generation with its ascetics and brahmins, its gods and humans, having realized it for himself through direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with its meaning and its phrasing; he proclaims the holy life that is entirely complete and perfectly pure.’ It is good indeed to see such arahants.”

Then the brahmin householders of Veḷudvāra approached the Blessed One. Having approached, some bowed to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; having exchanged courteous and amiable talk, they sat down to one side. Some, having clasped their hands in salutation towards the Blessed One, sat down to one side. Some, having announced their name and clan to the Blessed One, sat down to one side. Some remained silent and sat down to one side. Seated to one side, those brahmin householders of Veḷudvāra said to the Blessed One: “We, Venerable Gotama, desire thus, wish thus, intend thus: ‘May we dwell amidst the pleasures of family life, enjoy Kāsi sandalwood, wear garlands, perfumes, and ointments, accept gold and silver, and after the breakup of the body, subsequent to death, reappear in a good destination, a heavenly world.’ May the Venerable Gotama teach the Dhamma to us, who thus desire, thus wish, thus intend, in such a way that we may dwell amidst the pleasures of family life…pe… reappear in a good destination, a heavenly world.”

“Householders, I shall teach you a discourse on the Dhamma that draws a comparison to oneself. Listen to it, pay careful attention; I shall speak.” “Yes, Venerable Sir,” those brahmin householders of Veḷudvāra replied to the Blessed One. The Blessed One said this:

“And what, householders, is the discourse on the Dhamma that draws a comparison to oneself? Here, householders, a noble disciple reflects thus: ‘I wish to live, not wishing to die; I desire happiness and am averse to suffering. If someone were to deprive me of life, who wish to live, not wishing to die, who desire happiness and am averse to suffering, that would not be pleasing or agreeable to me. And if I were to deprive another of life, who wishes to live, not wishing to die, who desires happiness and is averse to suffering, that would not be pleasing or agreeable to that other person either. That state which is unpleasing and disagreeable to me is also unpleasing and disagreeable to others. Since that state is unpleasing and disagreeable to me, how could I impose it upon another?’ Having thus reflected, he himself refrains from the destruction of life, he encourages others to refrain from the destruction of life, and he speaks in praise of refraining from the destruction of life. Thus, his bodily conduct is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to take what is not given, in the manner of a thief, that would not be pleasing or agreeable to me. And if I were to take what is not given from another, in the manner of a thief, that would not be pleasing or agreeable to that other person either. That state which is unpleasing and disagreeable to me is also unpleasing and disagreeable to others. Since that state is unpleasing and disagreeable to me, how could I impose it upon another?’ Having thus reflected, he himself refrains from taking what is not given, he encourages others to refrain from taking what is not given, and he speaks in praise of refraining from taking what is not given. Thus, his bodily conduct is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to engage in misconduct regarding my partners, that would not be pleasing or agreeable to me. And if I were to engage in misconduct regarding another’s partners, that would not be pleasing or agreeable to that other person either. That state which is unpleasing and disagreeable to me is also unpleasing and disagreeable to others. Since that state is unpleasing and disagreeable to me, how could I impose it upon another?’

Having thus reflected, he himself refrains from sexual misconduct, he encourages others to refrain from sexual misconduct, and he speaks in praise of refraining from sexual misconduct. Thus, his bodily conduct is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to harm my interests through false speech, that would not be pleasing or agreeable to me. And if I were to harm another’s interests through false speech, that would not be pleasing or agreeable to that other person either. That state which is unpleasing and disagreeable to me is also unpleasing and disagreeable to others. Since that state is unpleasing and disagreeable to me, how could I impose it upon another?’ Having reflected thus, he himself abstains from false speech, encourages others to abstain from false speech, and speaks in praise of abstaining from false speech. Thus, this conduct of his speech is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to divide my friends with malicious speech, that would not be pleasing or agreeable to me. If I myself were to divide another’s friends with malicious speech, that would not be pleasing or agreeable to them… This conduct of his speech is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to address me with harsh speech, that would not be pleasing or agreeable to me. If I myself were to address another with harsh speech, that would not be pleasing or agreeable to them. ‘This quality that is displeasing and disagreeable to me is also displeasing and disagreeable to others… Thus, this conduct of his speech is purified in three ways.

“Furthermore, householders, a noble disciple reflects thus: ‘If someone were to address me with idle chatter, that would not be pleasing or agreeable to me. If I myself were to address another with idle chatter, that would not be pleasing or agreeable to them. This quality that is displeasing and disagreeable to me is also displeasing and disagreeable to others. This quality that is displeasing and disagreeable to me, how could I inflict it upon another?’

Having reflected thus, he himself abstains from idle chatter, encourages others to abstain from idle chatter, and speaks in praise of abstaining from idle chatter. Thus, this conduct of his speech is purified in three ways.

He is endowed with unwavering faith in the Buddha: ‘Indeed, the Blessed One is… Teacher of gods and humans, the Buddha, the Blessed One’; in the Dhamma… in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples is practicing well… the unsurpassed field of merit for the world.’ He is endowed with virtues dear to the noble ones, unbroken… leading to concentration. When, householders, a noble disciple is endowed with these seven true qualities and these four desirable attributes, then if he so wishes, he can declare of himself: ‘Hell is destroyed for me, the animal realm is destroyed, the realm of hungry ghosts is destroyed, all states of woe, bad destinations, and perdition are destroyed. I am a stream-entrant, one not subject to falling into states of woe, assured, headed for enlightenment.’

When this was said, the brahmin householders of Veḷudvāra said to the Blessed One: “Excellent, Venerable Gotama!… We go for refuge to the Venerable Gotama, and to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Gotama remember us as lay followers who have gone for refuge from this day forth as long as life lasts.” The Seventh.

The Buddha's words
Veḷudvāreyyasutta SN 55.7

08/23/2026

Untamed, Unguarded

At Savatthi. “Bhikkhus, these six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering. What six?

“The eye, bhikkhus, as a base for contact—if untamed, unguarded, unprotected, unrestrained—is a bringer of suffering. The ear as a base for contact … The mind as a base for contact … is a bringer of suffering. These six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering.
“Bhikkhus, these six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness. What six?

“The eye, bhikkhus, as a base for contact—if well tamed, well guarded, well protected, well restrained—is a bringer of happiness. The ear as a base for contact … The mind as a base for contact … is a bringer of happiness. These six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness.”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“Just six, O bhikkhus, are the bases for contact,
Where one unrestrained meets with suffering.
Those who know how to restrain them
Dwell uncorrupted, with faith their partner.

“Having seen forms that delight the mind
And having seen those that give no delight,
Dispel the path of lust towards the delightful
And do not soil the mind by thinking,
‘The other is displeasing to me.’

“Having heard sounds both pleasant and raucous,
Do not be enthralled with pleasant sound.
Dispel the course of hate towards the raucous,
And do not soil the mind by thinking,
‘This one is displeasing to me.’

“Having smelt a fragrant, delightful scent,
And having smelt a putrid stench,
Dispel aversion towards the stench
And do not yield to desire for the lovely.

“Having enjoyed a sweet delicious taste,
And having sometimes tasted what is bitter,
Do not greedily enjoy the sweet taste,
Do not feel aversion towards the bitter.

“When touched by pleasant contact do not be enthralled,
Do not tremble when touched by pain.
Look evenly on both the pleasant and painful,
Not drawn or repelled by anything.

“When common people of proliferated perception
Perceive and proliferate they become engaged.
Having dispelled every mind-state bound to the home life,
One travels on the road of renunciation.

“When the mind is thus well developed in six,
If touched, one’s mind never flutters anywhere.
Having vanquished both lust and hate, O bhikkhus,
Go to the far shore beyond birth and death!”

Adantaaguttasutta SN 35.94

08/22/2026

The Seed.

“When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.

“Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil.

“When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.
“Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.”

The Buddha's words / Bījasutta Aṅguttara Nikāya 10.104

Dhamma Audio · Episode

08/21/2026

To the Sakyans (on the Uposatha)

On one occasion the Blessed One was staying near Kapilavatthu at the Banyan Park. Then many Sakyan lay followers, it being the Uposatha day, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to them, “Sakyans, do you observe the eight-factored uposatha?”

“Sometimes we do, lord, and sometimes we don’t.”

“It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t.

“What do you think, Sakyans. Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a half-kahapana. Would he deserve to be called a capable man, full of initiative?”

“Yes, lord.”

“Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a kahapana… two kahapanas… three… four… five… six… seven… eight… nine… ten… twenty… thirty… forty… fifty… one hundred kahapanas. Would he deserve to be called a capable man, full of initiative?”
“Yes, lord.”

“Now what do you think: earning one hundred, one thousand kahapanas a day; saving up his gains, living for one hundred years, would a man arrive at a great mass of wealth?”

“Yes, lord.”

“Now what do you think: would that man, because of that wealth, on account of that wealth, with that wealth as the cause, live sensitive to unalloyed bliss for a day, a night, half a day, or half a night?”

“No, lord. And why is that? Sensual pleasures are inconstant, hollow, false, deceptive by nature.”

“Now, Sakyans, there is the case where a disciple of mine, spending ten years practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone ten years, there is the case where a disciple of mine, spending nine years… eight years… seven… six… five… four… three… two years… one year practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone one year, there is the case where a disciple of mine, spending ten months… nine months… eight months… seven… six… five… four… three… two months… one month… half a month practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone half a month, there is the case where a disciple of mine, spending ten days & nights… nine days & nights… eight… seven… six… five… four… three… two days & nights… one day & night practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t.”

“Then from this day forward, lord, we will observe the eight-factored uposatha.”

Sakkasutta AN 10.46
https://suttacentral.net/an10.46

08/20/2026

The Discourse on the Unrighteous

‘‘Bhikkhus, when kings are unrighteous, at that time royal officials are also unrighteous. When royal officials are unrighteous, at that time brahmins and householders are also unrighteous. When brahmins and householders are unrighteous, at that time the people of the towns and countryside are also unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon revolve irregularly. When the sun and moon revolve irregularly, the constellations and starry forms revolve irregularly. When the constellations and starry forms revolve irregularly, days and nights revolve irregularly. When days and nights revolve irregularly, months and half-months revolve irregularly. When months and half-months revolve irregularly, seasons and years revolve irregularly.

When seasons and years revolve irregularly, winds blow irregularly, out of season. When winds blow irregularly and out of season, the devas become agitated. When the devas are agitated, the sky does not send down rain properly. When the sky does not send down rain properly, the crops ripen unevenly. Bhikkhus, when people consume crops that have ripened unevenly, they become short-lived, ill-favored, and greatly afflicted by disease.

‘‘Bhikkhus, when kings are righteous, at that time royal officials are also righteous. When royal officials are righteous, at that time brahmins and householders are also righteous. When brahmins and householders are righteous, at that time the people of the towns and countryside are also righteous. When the people of the towns and countryside are righteous, the sun and moon revolve regularly. When the sun and moon revolve regularly, the constellations and starry forms revolve regularly. When the constellations and starry forms revolve regularly, days and nights revolve regularly. When days and nights revolve regularly, months and half-months revolve regularly. When months and half-months revolve regularly, seasons and years revolve regularly. When seasons and years revolve regularly, winds blow regularly, in season. When winds blow regularly and in season, the devas do not become agitated. When the devas are not angered, the rain pours down properly. When the rain pours down properly, the crops ripen evenly. "Monks, when people consume crops that ripen evenly, they become long-lived, beautiful, strong, and free from illness."

“If, among the cattle crossing a river, the leading bull goes crookedly, all of them go crookedly, when the leader has gone crookedly.

"Even so, among humans, if one who is considered the best, if he practices unrighteousness, how much more will the other people do so; the entire realm suffers, if the king is unrighteous.

"If, among the cattle crossing a river, the leading bull goes straight, all of them go straight, when the leader has gone straight.

"Even so, among humans, if one who is considered the best, if he practices righteousness, how much more will the other people do so; the entire realm lives happily, if the king is righteous."

The Buddha’s words
adhammikasutta from Tipitaka Pali Reader

07/29/2026

The Discourse on the Uposatha with Nine Qualities

“Monks, an Uposatha observed, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness. How, monks, is an Uposatha observed, endowed with nine qualities, of great fruit, great benefit, great splendor, and great pervasiveness?

Here, monks, a noble disciple reflects thus: ‘Throughout their lives, Arahants abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings; today, for this night and this day, I too abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this first quality.

‘As long as they live, Arahants abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and they dwell with a pure self, free from theft. Today, for this night and this day, I abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and I dwell with a pure self, free from theft. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this second quality.

‘As long as they live, Arahants abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. Today, for this night and this day, I abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this third quality.

‘As long as they live, Arahants abandon false speech, abstaining from false speech, speaking truth, truthful in their words, firm, reliable, not deceiving the world. Today, for this night and this day, I abandon false speech, abstaining from false speech, speaking truth, truthful in my words, firm, reliable, not deceiving the world. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fourth quality.

‘As long as they live, Arahants abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. Today, for this night and this day, I abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fifth quality.

‘As long as they live, Arahants eat once a day, abstaining from food at night, refraining from untimely meals. Today, for this night and this day, I eat once a day, abstaining from food at night, refraining from untimely meals. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this sixth quality.

‘As long as they live, Arahants abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. Today, for this night and this day, I abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this seventh quality.

‘Throughout their lives, Arahants abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make low beds – on a couch or on a mat of grass; today, for this night and this day, I too abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make a low bed – on a couch or on a mat of grass. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this eighth quality.

He dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, around, everywhere, in all circumstances, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, expansive, immeasurable, without hostility, without ill-will. He is endowed with this ninth quality. Monks, an Uposatha observed in this way, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness.”

The Buddha's words
Navaṅguposathasutta from Tipitaka_Pali_Reader