Subhasita-jaya Sutta

On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Once in the past the devas and asuras were arrayed for battle. Then Vepacitti the asura-king said to Sakka the deva-king: 'Let there be victory through what is well spoken.'
"'Yes, Vepacitti, let there be victory through what is well spoken.'
"So the devas & asuras appointed a panel of judges, [thinking,] 'These will decide for us what is well spoken and poorly spoken.'
"Then Vepacitti the asura-king said to Sakka the deva-king, 'Say a verse, deva-king!'
"When this was said, Sakka the deva-king said to Vepacitti the asura-king, 'But you are the senior deity here, Vepacitti. You say a verse.'
"When this was said, Vepacitti recited this verse:
'Fools would flare up even more
if there were no constraints.
Thus an enlightened one
should restrain the fool
with a heavy stick.'
"When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, 'Say a verse, deva-king!'
"When this was said, Sakka recited this verse:
'This, I think,
is the only constraint for a fool:
When, knowing the other's provoked,
you mindfully grow calm.'
"When Sakka had said this verse, the devas applauded but the asuras were silent. So Sakka said to Vepacitti, 'Say a verse, Vepacitti!'
"When this was said, Vepacitti recited this verse:
'Vasava, I see a fault
in this very forbearance:
When the fool thinks,
"He's forbearing
out of fear of me,"
the idiot pursues you even more —
as a cow, someone who runs away.'
"When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, 'Say a verse, deva-king!'
"When this was said, Sakka recited this verse:
'It doesn't matter
whether he thinks,
"He's forbearing
out of fear of me."
One's own true good
is the foremost good.
Nothing better
than patience
is found.
Whoever, when strong,
is forbearing
to one who is weak:
that's the foremost patience.
The weak must constantly endure.
They call that strength
no strength at all:
whoever's strength
is the strength of a fool.
There's no reproach
for one who is strong,
guarding — guarded by — Dhamma.
You make things worse
when you flare up
at someone who's angry.
Whoever doesn't flare up
at someone who's angry
wins a battle
hard to win.
You live for the good of both
— your own, the other's —
when, knowing the other's provoked,
you mindfully grow calm.
When you work the cure of both
— your own, the other's —
those who think you a fool
know nothing of Dhamma.'
"When Sakka had said this verse, the devas applauded but the asuras were silent. Then the deva and asura panel of judges said, 'The verses said by Vepacitti the asura-king lie in the sphere of swords and weapons — thence arguments, quarrels, and strife. Whereas the verses said by Sakka the deva-king lies outside the sphere of swords  and weapons — thence no arguments, no quarrels, no strife. The victory through what is well spoken goes to Sakka the deva-king.'
"And that, monks, is how the victory through what was well spoken went to Sakka the deva-king."

Andhakar Sutta ( Darkness)

There is, monks, an inter-cosmic void, an unrestrained darkness, a pitch-black darkness, where even the light of the sun & moon — so mighty, so powerful — doesn't reach."
When this was said, one of the monks said to the Blessed One, "Wow, what a great darkness! What a really great darkness! Is there any darkness greater & more frightening than that?"
"There is, monk, a darkness greater & more frightening than that."
"And which darkness, lord, is greater & more frightening than that?"
"Any priests or contemplatives who do not know, as it actually is present, that 'This is stress'; who do not know, as it actually is present, that 'This is the origination of stress'... 'This is the cessation of stress'... 'This is the path of practice leading to the cessation of stress': They revel in (thought-) fabrications leading to birth; they revel in fabrications leading to aging; they revel in fabrications leading to death; they revel in fabrications leading to sorrow, lamentation, pain, distress, & despair. Reveling in fabrications leading to birth... aging... death... sorrow, lamentation, pain, distress, & despair, they fabricate fabrications leading to birth... aging... death... sorrow, lamentation, pain, distress, & despair. Fabricating fabrications leading to birth... aging... death... sorrow, lamentation, pain, distress, & despair, they drop into the darkness of birth. They drop into the darkness of aging... the darkness of death... darkness of sorrow, lamentation, pain, distress, & despair. They are not totally released from birth, aging, death, sorrows, lamentations, pains, distresses, & despairs. They are not totally released, I tell you, from suffering & stress.

Buddha (Samyutta Nikaya)

Abhaya Sutta

"And who is the person who, subject to death, is not afraid or in terror of death?
"There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that's where I'm headed after death.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"Furthermore, there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.
"These, brahman, are four people who, subject to death, are not afraid or in terror of death."

Buddha