Once, King Pasenadi of Kosala came to visit Buddha at his residence. After paying respects to Buddha, he sat down beside him and asked, "World Honored One, when I am alone in meditation, I often think about what kind of person is liked and supported by everyone? What kind of person is disliked and hated by everyone?"

Buddha replied, "Great King, my answer to this question is that anyone who harms others physically or mentally through their actions; speaks maliciously against others; or has harmful thoughts towards them are the people whom nobody likes or supports. Even if they claim themselves as someone who is liked by all but their actions, words and thoughts make them unlikable. Why? Because if they were subjected to these same harmful actions, words and thoughts from others on themselves then they would not like or support those people either. By changing roles between the doer and receiver one can understand why such behavior makes a person unlikable.

Similarly Great King any individual whose actions benefit others; speak kindly with encouragement for others; have good intentions towards them are the ones who are liked and supported by all even if they claim otherwise. Why? Because if these individuals were subjected to similar acts of kindness from someone else then they too would appreciate it just as much as anyone else does when receiving kindness.

Great King how can you determine whether you are a likable person? Simply put - refrain from doing harm through your physical actions; avoid speaking ill-willed words; don't harbor negative thoughts within yourself nor associate with those who do so. If you can achieve this then you will be considered a likable person because those who engage in harmful deeds will hurt other people which leads to retaliation against them causing more suffering for themselves while being trapped in greediness anger ignorance unable to attain peace.

When such individuals die and leave this world, what possessions or material wealth can they take with them? What truly follows them after death?

Great King, only the good deeds and merits accumulated in life will follow one into the next life. The bad deeds and sins committed will also follow one into their next life. These are the things that people can carry with them beyond death. Those who have done good deeds and accumulated merit will be reborn as humans or even ascend to heaven while those who have not may fall into hellish realms of existence where they suffer greatly.

Therefore Great King, it is important to do more good deeds in this lifetime so that you may accumulate more merit for your future lives. This accumulation of merit determines what kind of existence awaits us in our next lives - whether we end up suffering in lower realms or attain liberation from samsara altogether.

At this time, the Buddha spoke a verse:

"Those who know their own worth,

Do not connect themselves with evil.

By doing evil deeds,

One cannot find peace and happiness easily.

Those who are imprisoned by the demon of death,

Are those who cling to life.

What is that thing which they pursue?

What did they do before?

Good and bad karma

Are created by oneself in this world.

This body belongs to oneself,

And one reaps what one sows.

Just like a shadow follows its form,

These two things follow each other closely.

Therefore, practicing good deeds

Is accumulating goodness for the future.

Good karma will help people cross over

The river of suffering in later generations."

Pali original scripture

SN.3.4/(4) Piyasuttaṃ

　　 115. Sāvatthinidānaṃ Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti? Tassa mayhaṃ, bhante, etadahosi– ‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā’. Kiñcāpi te evaṃ vadeyyuṃ– ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ– ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā”ti.

　　 “Evametaṃ, mahārāja, evametaṃ, mahārāja! Ye hi keci, mahārāja, kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā. Kiñcāpi te evaṃ vadeyyuṃ– ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi, mahārāja, appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci, mahārāja kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ– ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi mahārāja, piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā”ti. Idamavoca …pe…

　　 “Attānañce piyaṃ jaññā, na naṃ pāpena saṃyuje;

　　 Na hi taṃ sulabhaṃ hoti, sukhaṃ dukkaṭakārinā.

　　 “Antakenādhipannassa, jahato mānusaṃ bhavaṃ;

　　 Kiñhi tassa sakaṃ hoti, kiñca ādāya gacchati.

　　 Kiñcassa anugaṃ hoti, chāyāva anapāyinī.

　　 “Ubho puññañca pāpañca, yaṃ macco kurute idha;

　　 Tañhi tassa sakaṃ hoti, tañca ādāya gacchati.

　　 Tañcassa anugaṃ hoti, chāyāva anapāyinī.

　　 “Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

　　 Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.