I have heard that on one occasion Venerable Ananda was staying in Kosambi at Ghosita’s monastery. Then a certain householder, a disciple of the Fatalists (Ajivakas), went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Venerable Ananda, “Among us, sir, whose Dhamma is well-taught? Who has practiced well in this world? Who in the world is well-gone?”
“In that case, householder, I will question you in return. Answer as you see fit. Now, what do you think: those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — is their Dhamma well-taught or not? Or how does this strike you?” The householder replied: “Sir, those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. That’s how it strikes me.”
“And what do you think, householder: those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — have they practiced well in this world or not? Or how does this strike you?” The householder replied: “Sir, those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. That’s how it strikes me.”
“And what do you think, householder: those whose passion is abandoned, whose aversion is abandoned, whose delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: are they, in this world, well-gone or not? Or how does this strike you?” The householder replied: “Sir, those whose passion, aversion and delusion are abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; they, in this world, are well-gone. That’s how it strikes me.”
“In this way, householder, you have answered yourself: ‘Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. Those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. Those whose passion, aversion and delusion are abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; they, in this world, are well-gone.'”
“How amazing, sir. How astounding, that there is neither extolling of one’s own Dhamma nor deprecation of another’s, but just the teaching of the Dhamma in its proper sphere, speaking to the point without mentioning oneself. You, venerable sir, teach the Dhamma for the abandoning of passion, aversion, and delusion. Your Dhamma is well-taught. You have practiced for the abandoning of passion, aversion, and delusion. You have practiced well in this world. Your passion, aversion and delusion are abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. You, in this world, are well-gone. Magnificent, Master Ananda! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Ananda — through many lines of reasoning — made the Dhamma clear. I go to the Buddha for refuge, to the Dhamma, and to the community of monks. May Master Ananda remember me as a lay follower who has gone for refuge from this day forward, for life.” – Anguttara Nikaya 3.72
The ultimate teaching of the Buddha, Confucius and Lao Zi are the same, i.e. the Four Noble Truths; albeit their different styles (一切贤圣皆以无为法而有差别). They teach us to abandon passion, aversion, and delusion. However, knowing is one thing but internalizing into our characters is another. We must practice the knowledge, live by the Dhamma, until we really achieve the abandonment of passion, aversion, and delusion. We tend to think too much, to the negation of happily living ourselves. We keep on wanting to do something, to the negation of being and staying equanimous. Thinking leads to liking and disliking (arguing this is right and that is wrong), and these lead to the proliferation of passion, aversion, and delusion; from these qualities almost all the aggression and suffering in the world arises. For world peace, and our own equanimity, we must stop thinking too much and start living. “A person who torments neither himself nor others will, in this very life, dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine.” – Anguttara Nikaya 4.198. Don’t torture yourself, much less others; that is all you have to do.
RESILIENT KID 