Early Buddhism - Words of the Buddha
In this verse, the Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited. > "Here alone is purity," they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths. > They who desire debate, entering an assembly, Burning fools among each other; Clinging to views dependent on others, they argue with words, Desiring praise, they are skilled in arguing. > Engaged in debate in the midst of an assembly, Desiring praise, there arises anxiety; However, in defeat, they become despondent, Upset by criticism, they seek faults in others. > When their argument is declared lacking, Refuted by the questioners in the assembly; One whose view is refuted laments, Thinking they have been surpassed, they feel inferior. > These debates arise among ascetics, In these, there is both elation and dejection; Also seeing this, one should refrain from debates, For there is no purpose in obtaining praise or in gaining approval. > One might be praised, however, there, Having declared an argument in the midst of the assembly; He laughs and becomes conceited on account of that, Having achieved what his mind desired. > That exaltation becomes the ground for his downfall, Filled with pride, he speaks arrogantly; Seeing this too, one should not engage in debate, For the wise do not claim purity through debates. > Just as a hero, challenged at the king's feast, Goes roaring with a desire to fight; By whatever means, hero, you should withdraw, There was no prior reason for this contest. > Those who cling to their views and argue, Saying only "this is true" and debate it; You should tell them, "There's no point in that," For with debate arises opposition. > However, those who have conquered the army of defilements, Acting with views that do not conflict with views; What can you gain among them, Pasūra, For they have nothing taken as supreme. > Then you, full of thoughts, Reflecting on views in your mind; Having come together with the pure one, You indeed cannot keep up. ------ **Related Teachings:** [Skillfully grasping the Dhamma: The Simile of Water Snake (from MN 22) ](https://lemmy.world/post/17220647)- In this teaching, the Buddha shares on learning the Dhamma by investigating its meaning with close examination, through the simile of skillfully holding a water snake. [Possessions, Respect and Popularity | Fishing Hook (SN 17.2)](https://lemmy.world/post/19993947) - Possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke (freedom from bondage).
This teaching is also part of the section [The Planes of Realization](https://lemmy.world/post/17255972) from "In the Buddha's Words" by Bhikkhu Bodhi. > The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually. Thus have I heard - One time, the Blessed One was wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus: ## Not Eating At Night "Bhikkhus, I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, bhikkhus, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living." "Yes, venerable sir," the bhikkhus replied to the Blessed One. Then, while wandering in stages through the Kāsī region, the Blessed One arrived at a Kāsī town of Kīṭāgiri. There, the Blessed One stayed in this Kāsī town, Kīṭāgiri. At that time, a group of bhikkhus led by Assaji and Punabbasuka were residing at Kīṭāgiri. Then, several bhikkhus went to visit these bhikkhus and said to them: "Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu saṅgha does the same. By not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should eat only during the day, without having a meal at night. By doing so, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living." When this was said, the bhikkhus led by Assaji and Punabbasuka said to those bhikkhus: "Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time." When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: 'Friends, the Blessed One only eats during the day, without having a meal at night, and the bhikkhu saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should abstain from eating at night. By so doing, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.' When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day.' Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter." Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name, call the bhikkhus led by Assaji and Punabbasuka, saying: 'The teacher calls you, venerables.'" "Yes, venerable sir," the bhikkhu replied. Then that bhikkhu, having answered the Blessed One, approached the bhikkhus led by Assaji and Punabbasuka; having approached them, he said, "The teacher calls you, venerables." "Yes, friend," the bhikkhus led by Assaji and Punabbasuka replied to that bhikkhu, and they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. After they sat to one side, the Blessed One said this: "Is it true, bhikkhus, that several bhikkhus approached you and said: 'The Blessed One and the community of bhikkhus eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Come, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living.' And when this was said, bhikkhus, did you respond to those bhikkhus: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time.'" "Yes, venerable sir." ## Feelings and Unwholesome and Wholesome States "Bhikkhus, do you understand me to teach the Dhamma in such a way as this: 'Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase'?" "No, venerable sir." "Surely, bhikkhus, do you understand the Dhamma as I have taught it: that in the case of some person, experiencing a pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a pleasant feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a painful feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a painful feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase?" "Yes, venerable sir." ## Pleasant Feelings "Good, bhikkhus. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say: 'Abandon such a pleasant feeling'?" "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a pleasant feeling'?" "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a pleasant feeling.' ## Painful Feelings If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a painful feeling'?"" "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a painful feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a painful feeling'?" "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a painful feeling.' ## Neither-Painful-Nor-Pleasant Feelings If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a neither-painful-nor-pleasant feeling'?” "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a neither-painful-nor-pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling'?" "No, venerable sir." "Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling.' Bhikkhus, I do not say to all bhikkhus, 'You must act with diligence'; nor do I say to all bhikkhus, 'You must not act with diligence.' Bhikkhus, those bhikkhus who are arahants, whose taints are exhausted, who have lived the spiritual life, done what had to be done, laid down the burden, reached the true goal, exhausted the fetters of existence, and are completely liberated through final knowledge, I do not say to such bhikkhus, 'You must act with diligence.' Why is that? Because their diligence has been accomplished. They are incapable of negligence. But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, 'You must act with diligence.' Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own direct knowledge, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, 'You must act with diligence.'" ## Seven Kinds of Persons "Bhikkhus, there are seven kinds of persons to be found existing in the world. What seven? They are: one liberated both ways, one liberated by wisdom, a body-witness, one attained through view, one attained through confidence, a Dhamma-follower, and a faith-follower. ## 1. Liberated Both Ways Bhikkhus, what kind of a person is one liberated both ways? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are exhausted. This kind of a person is called one liberated both ways. For such a bhikkhu, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence. ## 2. Liberated by Wisdom Bhikkhus, what kind of person is one liberated by wisdom? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence. ## 3. Body-Witness Bhikkhus, what kind of person is a body-witness? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, some of his taints are exhausted. This person is called a body-witness. For this bhikkhu, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'" ## 4. Attained Through View Bhikkhus, what kind of person is one attained through view? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom. This person is called one attained through view. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.' ## 5. Attained Through Confidence Bhikkhus, what kind of person is one attained through confidence? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and his confidence in the Tathāgata is deeply rooted and well-established. This person is called one attained through confidence. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.' ## 6. A Dhamma-Follower Bhikkhus, what kind of person is a Dhamma-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom to some extent. Moreover, he possesses the faculties of confidence, persistence (energy), mindfulness, collectedness, and wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.' ## 7. A Faith-Follower Bhikkhus, what kind of person is a faith-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms. Having seen with wisdom, his taints are not yet exhausted, and he has mere faith and love for the Tathāgata. Moreover, he possesses the faculties of confidence, persistence, mindfulness, collectedness, and wisdom. This person is called a faith-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.' ## Final Knowledge Is Attained Gradually Bhikkhus, I do not say that final knowledge is attained immediately at the first attempt. However, bhikkhus, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained. And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he remembers (memorizes) it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, aspiration (interest/desire/zeal) springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom. There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that aspiration, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this teaching and training. Bhikkhus, there is a four-phrased statement, and when it is understood, a wise person would quickly comprehend its meaning. Shall I declare it to you, bhikkhus, so you can understand it?" "And who are we, venerable sir, that we should understand the Dhamma?" "Bhikkhus, even with a teacher who is concerned with worldly things, inheritor of worldly things, involved with worldly things, such haggling by his disciples would not be proper: 'If it were like this for us, then we would do it; if it were not like this for us, then we would not do it'; how much more so when the teacher is the Tathāgata, who dwells completely detached from worldly things? "Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.' For a faithful disciple who is intent on deeply penetrating the Teacher's teaching, the Teacher's instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving stop until I have attained what can be attained by human strength, human energy, and human persistence.' Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is a trace of clinging left, the state of non-returning. The Blessed One said this. The bhikkhus, satisfied, rejoiced in the Blessed One's words. ------ An enlightened being having been liberated from clinging at the five aggregates wouldn't insist on a perception or a view to be adopted by others. An enlightened being would also not be interested in disparaging or slandering someone who may have different or opposing views, for they would have eliminated the fetter of ill-will through cultivation of good-will. How much more so for one who is perfectly enlightened. This teaching offers a window into the Buddha's practice of these finer aspects. **Related Teachings:** [Steps toward the Realization of Truth (MN 95) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18xz3la/steps_toward_the_realization_of_truth_mn_95/) - Here, the Buddha shares the key aspects of how one awakens to the truth by preserving it first, and how one then arrives at the truth through a consistent life practise of the truth that one has awakened to. [Entering the Fixed Course of Rightness (SN 25.1)](https://lemmy.world/post/16711640) - A person who either has faith and conviction in the Buddha's teachings (established through having independently verified them) or has cultivated a partial degree of wisdom through independent verification (but hasn't cultivated reflective wisdom) will not die without having realized the fruit of stream-entry. [A Bucket of Rice (SN 3.13)](https://lemmy.world/post/15358853) - In what is probably the world’s first recorded weight loss diet, when king Pasenadi shows up overweight and out of breath, the Buddha advises him to cut down his eating. The king asks an attendant to memorize the advise and recite it to him whenever he is eating.
A bhikkhu who is devoted to heedfulness, who sees danger in heedlessness; Burns away all fetters, both subtle and gross, like a blazing fire that consumes everything. -- DhammaPada Verse 31 ------ **Related Teachings:** [Teachings on the harmful and beneficial qualities (AN) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18u813o/teachings_on_the_harmful_and_beneficial_qualities/) - In this teaching on contrasting pairs, the Buddha shares that harmful qualities when pursued, lead to one's decline in morality, generosity, faith, concentration, and wisdom. [Who is the Dhamma for | Eight thoughts of a great person (AN 8.30) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18vpo61/who_is_the_dhamma_for_eight_thoughts_of_a_great/) - This teaching shares eight qualities of a great person, which leads them to the realization of the fruit of Dhamma, enlightenment, Nibbāna.
Thus it was said by the Blessed One, said by the Arahant, I have heard: "Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon greed; I am your guarantor for non-returning. The Blessed One spoke this matter. Therefore, it is said thus: > "When overcome by greed, beings go to a bad destination; Completely comprehending greed, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time." This matter too was spoken by the Blessed One, thus have I heard. ------ Greed is a defilement (a taint) of the mind that manifests as craving for material possessions, for consuming, for having experiences. To completely comprehend greed, one should understand the attachment, the holding on to, and clinging at the five aggregates. **Related Teachings:** [Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)](https://lemmy.world/post/11397860) - The Buddha's teachings when practiced become a support for the mind, allowing it to remain steady in situations that once used to shake it up. [Understanding 30 mental qualities that lead to enlightenment ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/1aep5jn/navigating_through_30_mental_qualities_that_lead/) - Greed, hate and delusion are the last layer of the ten layers of three mental qualities each to be uprooted to get to enlightenment. This teaching can be used to see the next layer of qualities to uproot and its antidote qualities to be cultivated. [A teaching on the Turning of the Aggregates of Clinging (SN 22.56)](https://lemmy.world/post/14210713) - The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates. [The Continuance of Consciousness (SN 12.38)](https://lemmy.world/post/15324513) - Intentions, plans or underlying tendencies become the basis for the continuance of consciousness from one life to the next.
At Sāvatthi. While seated to one side, the wanderer Vacchagotta addressed the Blessed One: "Venerable Gotama, what is the cause and condition for the various kinds of views that arise in the world, such as: 'The world is eternal,' or 'The world is not eternal,' ... or 'After death a Tathāgata neither exists nor does not exist'?" "Vaccha, it is from not seeing form, not seeing the arising of form, not seeing the cessation of form, not seeing the practice leading to the cessation of form that these various kinds of views arise in the world, such as: 'The world is eternal,' ... or 'After death a Tathāgata neither exists nor does not exist.' It is from not seeing feeling, not seeing the arising of feeling, not seeing the cessation of feeling, not seeing the practice leading to the cessation of feeling. It is from not seeing perception, not seeing the arising of perception, not seeing the cessation of perception, not seeing the practice leading to the cessation of perception. It is from not seeing volitional formations, not seeing the arising of volitional formations, not seeing the cessation of volitional formations, not seeing the practice leading to the cessation of volitional formations. It is from not seeing consciousness, not seeing the arising of consciousness, not seeing the cessation of consciousness, not seeing the practice leading to the cessation of consciousness that these various kinds of views arise in the world, such as: 'The world is eternal,' ... or 'After death a Tathāgata neither exists nor does not exist.'" ------ The Buddha is sharing that various views about the world and self are a result of not fully knowing the five aggregates, not seeing their arising, not seeing their cessation, and from not seeing the practice leading to their cessation. **Related Teachings:** [Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)](https://lemmy.world/post/11370866) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards. One can use this teaching to draw out a skill map of which qualities they've cultivated and which ones are next to cultivate. [Gradual Training, Gradual Practice, and Gradual Progress (MN 107)](https://lemmy.world/post/15246905) - The gradual training guideline teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress - all the way to seeing the arising and cessation of the five aggregates. [A Lump of Foam | A series a similes for reflecting on the five aggregates (SN 22.95)](https://lemmy.world/post/19048123) - The Buddha presents a series of similes for the aggregates: physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, choices are like a tree without a core, and consciousness is similar to a magic show.
> Where children honor their parents, those families are said to dwell with Brahmā. "Bhikkhus, those families are said to dwell with Brahmā (God) where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father. Bhikkhus, 'Brahmā' is a designation for mother and father. 'First teachers' is a designation for mother and father. 'Worthy of offerings' is a designation for mother and father. Why is that? Bhikkhus, mother and father are of great help to their children, for they are protectors, nurturers, and guides of this world. > Mother and father are said to be Brahmā, and first teachers; They are also called worthy of offerings, for they're concerned for their children. > Therefore, one should honor them, and a wise person should respect them; With food and drink, with clothing and bedding; By massaging and by bathing, and by washing their feet. > Because of such service, towards one's mother and father; Right here, wise people praise him, and after death, he rejoices in heaven." ------ **Related Teachings:** [Four Bases of Supportive Relationships (AN 4.32)](https://lemmy.world/post/17443853) - Giving, kind speech, beneficial action and impartiality are the four bases of supportive relationships. [The way to look after yourself and others | At Sedaka (SN 47.19)](https://lemmy.world/post/12188915) - Two acrobats discuss whether one should support the other, or the other way around. The Buddha says they should support each other. In the same way we should practice the four kinds of mindfulness meditation both for one’s own benefit and to protect others.
At Sāvatthi. While standing to one side, that deity spoke this verse in the presence of the Blessed One: > "Time flies by, the nights swiftly pass, The stages of life gradually abandon (us); Clearly seeing this danger in death, One should do meritorious deeds that bring happiness." The Blessed One: > "Time flies by, the nights swiftly pass, The stages of life gradually abandon (us); Clearly seeing this danger in death, One should drop the world's bait, looking for peace." ------ World's bait is a reference to pursuit of worldly pleasures, material wealth, fame and status, power and control, relationships and attachments, idle activities, mental indulgences. **Related Teachings:** [Dhamma Exposition on Sensual Pleasures, Feelings, Perceptions, Taints, Actions, Suffering (AN 6.63)](https://lemmy.world/post/16816631) - This teaching provides a detailed analysis on the central themes of Sensual Pleasures, Feelings, Perceptions, Taints, Actions (kamma), Suffering (dukkha). [Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7)](https://lemmy.world/post/12830756) - The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, and quests.
Question, Does anything exist outside the 5 Skandas? Do the 5 skandas operate on some sort of background or just exist off each other?
This teaching is from the section [The Planes of Realization](https://lemmy.world/post/17255972) of "In the Buddha's Words" by Bhikkhu Bodhi. The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the path leading to its cessation. Thus it was said by the Blessed One, said by the Worthy One, as I heard: "Bhikkhus, the world has been fully comprehended by the Tathāgata, the Tathāgata is detached from the world. Bhikkhus, the arising of the world has been fully comprehended by the Tathāgata, the arising of the world has been abandoned by the Tathāgata. Bhikkhus, the cessation of the world has been fully comprehended by the Tathāgata, the cessation of the world has been realized by the Tathāgata. Bhikkhus, the path leading to the cessation of the world has been fully comprehended by the Tathāgata, the path leading to the cessation of the world has been developed by the Tathāgata. Bhikkhus, whatever is seen, heard, perceived, cognized, attained, sought for, or reflected on by the mind in the world with its deities, Māra, Brahmā, ascetics, and brahmins, including gods and humans, all that has been fully comprehended by the Tathāgata. Therefore, he is called the Tathāgata. And bhikkhus, whatever the Tathāgata speaks, talks, or declares during the interval between the night he awakens to unsurpassed perfect enlightenment and the night he attains final Nibbāna in the element of Nibbāna without a remainder of clinging, all that is just so and not otherwise. Therefore, he is called the Tathāgata. Bhikkhus, as he speaks, so he acts; as he acts, so he speaks. Therefore, one whose words match his actions and whose actions match his words is called the Tathāgata. Bhikkhus, in the world with its deities, Māra, Brahmā, ascetics, and brahmins, including gods and humans, the Tathāgata is unsurpassed, unconquered, one who sees things as they are, and wielding power. Therefore, he is called the Tathāgata." The Blessed One spoke thus, it is said: "Having fully known the whole world, as it truly is; Disentangled from the whole world, and without engagement. He is the unsurpassed of all, the wise one, liberated from all bonds; Having reached the supreme peace: Nibbāna, without fear from any quarter. He is the Buddha, with defilements ended, untroubled and free from doubts; Having reached the exhaustion of all exertions, he is freed with the ending of all attachments. This one, the Blessed One, the Buddha, the unsurpassed lion; In the world with its deities, sets in motion the wheel of Dhamma. Thus, gods and humans, who have gone to the Buddha for refuge; Having come together, honor that great one free from fear. Tamed, he is the best of those who tame; calm, he is the sage of those who calm; Freed, he is the foremost of those who free; crossed over, he is the best of those who cross over. Thus they honor this great one free from fear; In the world with its deities, there is none your equal." This matter too was spoken by the Blessed One, thus have I heard. ------ **Related Teachings:** [The Buddha and the Arahant (SN 22.58)](https://lemmy.world/post/17018671) - The Buddha shares the similarities and differences between him and another liberated by wisdom. [For the welfare of the many (ITI 84)](https://lemmy.world/post/17287094) - A mixed prose and verse teaching on three people who appear for the benefit of the world.
"Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does good friendship precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu with good friends, it is expected that he will develop and extensively cultivate the noble eightfold path. How, bhikkhus, does a bhikkhu with good friends develop and cultivate the noble eightfold path? 1. Here, bhikkhus, a bhikkhu develops **right view** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 2. He develops **right intention** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 3. He develops **right speech** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 4. He develops **right action** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 5. He develops **right livelihood** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 6. He develops **right effort** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 7. He develops **right mindfulness** supported by seclusion, dispassion, cessation, and leading to complete relinquishment 8. He develops **right collectedness** supported by seclusion, dispassion, cessation, and leading to complete relinquishment. Thus indeed, bhikkhus, a bhikkhu with good friends develops and extensively cultivates the noble eightfold path." ------- **Related Teachings:** [Teachings on the harmful and beneficial qualities (AN) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18u813o/teachings_on_the_harmful_and_beneficial_qualities/) - In this teaching on contrasting pairs, the Buddha shares that harmful qualities when pursued, lead to one's decline in morality, generosity, faith, concentration, and wisdom. [The effects of cultivating the eightfold path are gradual (DhP 273)](https://lemmy.world/post/16250303)
> The first discourse the Buddha taught at Varanasi to the group of five ascetics. It begins by rejecting the extremes of asceticism and indulgence and recommends the middle way of the eightfold path. Then it defines the four noble truths and analyzes them in twelve aspects. It ends with Venerable Kondañña becoming the first person apart from the Buddha to realize the Dhamma. Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus: "Bhikkhus, two extremes should not be followed by one who has gone forth. Which two? That which is pursuit of sensual happiness in sensual pleasures, which is low, vulgar, common, ignoble, and unbeneficial; and that which is pursuit of self-mortification, which is painful, ignoble, and unbeneficial. Avoiding both these extremes, bhikkhus, the Tathāgata has awakened to the Middle Way, which gives rise to vision, gives rise to knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna. This, bhikkhus, is the noble truth of suffering (discontentment, stress): birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the five aggregates subject to clinging are suffering. This, bhikkhus, is the noble truth of the arising of suffering: it is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence. This, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading and cessation of that same craving, the forsaking and relinquishing of it, freedom from it, absence of reliance on it. This, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this Noble Eightfold Path; namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. 'In regards to the noble truth of suffering', bhikkhus, vision, knowledge, wisdom, true knowledge, and light arose in me (about things not heard before). 'This noble truth of suffering should be fully comprehended', vision, knowledge, wisdom, true knowledge, and light arose in me. 'This noble truth of suffering has been fully comprehended', vision, knowledge, wisdom, true knowledge, and light arose in me. 'In regards to the noble truth of the arising of suffering', vision, knowledge, wisdom, true knowledge, and light arose in me (about things not heard before). 'This noble truth of the arising of suffering should be abandoned', vision, knowledge, wisdom, true knowledge, and light arose in me. 'This noble truth of the arising of suffering has been abandoned', vision, knowledge, wisdom, true knowledge, and light arose in me. 'In regards to this noble truth of the cessation of suffering', vision, knowledge, wisdom, true knowledge, and light arose in me (about things not heard before). 'This noble truth of the cessation of suffering should be realized', vision, knowledge, wisdom, true knowledge, and light arose in me. 'This noble truth of the cessation of suffering has been realized', vision, knowledge, wisdom, true knowledge, and light arose in me. 'In regards to this noble truth of the path leading to the cessation of suffering', vision, knowledge, wisdom, true knowledge, and light arose in me (about things not heard before). 'This noble truth of the path leading to the cessation of suffering should be developed', vision, knowledge, wisdom, true knowledge, and light arose in me. 'This noble truth of the path leading to the cessation of suffering has been developed', vision, knowledge, wisdom, true knowledge, and light arose in me. As long as my knowledge and vision regarding these Four Noble Truths in their three phases and twelve aspects was not fully purified, I did not claim to have achieved the unsurpassed perfect enlightenment in this world with its devas, Māra, Brahmā, with its ascetics and brahmins, its devas and humans. But when my knowledge and vision regarding these four noble truths in their three phases and twelve aspects was fully purified, then I claimed to have achieved the unsurpassed perfect enlightenment in this world with its deities (devas), Māra, Brahmā (God), with its ascetics and brahmins, its gods and humans. And knowledge and vision arose in me: 'Unshakeable is my liberation, this is my last birth, there is no more rebirth for me.'" This the Blessed One said. Satisfied, the group of five bhikkhus rejoiced in what the Blessed One had said. Moreover, while this exposition was being given, the venerable Kondañña's mind was freed from the taints through the absence of clinging: "Whatever arises is subject to cessation." When the Blessed One had set the Wheel of Dhamma in motion, the earth-bound devas proclaimed: "At Varanasi, in the Deer Park at Isipatana, the Unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be halted by any ascetic, brahmin, deva, Māra, Brahmā, or anyone in the world." Hearing the earth-bound deities, the deities of the Four Great Kings… the Tāvatiṁsa deities… the Yāma deities… the Tusita deities… the Nimmānaratī deities… the Paranimmitavasavattī deities… the Brahmās joined in: "At Varanasi, in the Deer Park at Isipatana, the Unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, not to be halted by any ascetic, brahmin, deity, Māra, Brahmā (God), or anyone in the world." Thus, at that moment, that instant, that second, the cry reached as far as the Brahmā world, and this ten-thousandfold universe shook, quaked, and trembled, and a boundless, splendid radiance surpassed the divine majesty of the devas. Then the Blessed One declared: "Truly, Kondañña has realized! Truly, Kondañña has realized!" Thus, Venerable Kondañña became known as "Añña Kondañña—Kondañña Who Has Realized." -------- It is said that the Buddha taught the discourse to the five ascetics and rolled forth the wheel of Dhamma on this full moon eve. **Picture Credit:** Tinh Xa Ngoc Chau Buddhist temple, The Life of the Buddha, Siddhartha Gautama, The Buddha preached His first sermon to the five monks at the Deer Park in Varanasi, Chau Doc, Vietnam [A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths](https://lemmy.world/post/14927585)
This teaching is from the section [The Planes of Realization](https://lemmy.world/post/17255972) of "In the Buddha's Words" by Bhikkhu Bodhi. > The Buddha describes the wholesome and unwholesome states to the wanderer Vacchagotta, and then answers Vacchagotta's questions about the accomplishments of his disciples. Thus have I heard - At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary. Then, the wanderer Vacchagotta approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One, and after this friendly exchange, he sat down to one side. As he was seated to one side, the wanderer Vacchagotta said to the Blessed One: "For a long time, I have been a companion in discussion with venerable Gotama. It would be good if Venerable Gotama would teach me briefly about wholesome and unwholesome states." **Wholesome and Unwholesome States** "Vaccha, I can teach you about wholesome and unwholesome states briefly or in detail. Still, let me do so in brief. Listen and pay close attention, and I will speak." "Yes, Venerable sir," the wanderer Vacchagotta replied to the Blessed One. The Blessed One said this: "Greed (lust, desire, attachment), Vaccha, is unwholesome; non-greed is wholesome. Aversion (ill-will, hatred, resentment), Vaccha, is unwholesome; good-will (friendliness, loving-kindness) is wholesome. Delusion (assumption making tendencies, absence of close examination and verification), Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome. 1. Killing living beings, Vaccha, is unwholesome;abstaining from killing living beings is wholesome. 2. Taking what is not given, Vaccha, is unwholesome; abstaining from taking what is not given is wholesome. 3. Sexual misconduct, Vaccha, is unwholesome; abstaining from sexual misconduct is wholesome. 4. False speech, Vaccha, is unwholesome; abstaining from false speech is wholesome. 5. Malicious speech, Vaccha, is unwholesome; abstaining from malicious speech is wholesome. 6. Harsh speech, Vaccha, is unwholesome; abstaining from harsh speech is wholesome. 7. Idle chatter, Vaccha, is unwholesome; abstaining from idle chatter is wholesome. 8. Craving, Vaccha, is unwholesome; contentment is wholesome. 9. Ill-will, Vaccha, is unwholesome; non-ill-will is wholesome. 10. Wrong view, Vaccha, is unwholesome; right view is wholesome. Thus, Vaccha, these ten qualities are unwholesome, and these ten qualities are wholesome. **Accomplishments of the Disciples** Vaccha, when a bhikkhu has abandoned craving, cut it off at the root, made it like a palm stump, deprived of the conditions for future arising, he becomes an arahant, one whose taints are exhausted, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, exhausted the fetters of existence, and is completely liberated through final knowledge." "Let that be, Venerable Gotama. Is there, Venerable Gotama, even one bhikkhu among your disciples who, by the exhaustion of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, the liberation by wisdom, and abides in it?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but many more bhikkhus who are my disciples have, through the exhaustion of the taints, realized for themselves, with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it." "Let that be, Venerable Gotama, let it be with the bhikkhus. Is there even one bhikkhunī among your disciples who, by the destruction of the taints, has realized for herself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the bhikkhunīs who are my disciples, who, by the destruction of the taints, have realized for themselves with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it." "Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs. Is there even one male lay disciple among your followers, wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, has been spontaneously reborn and will attain final Nibbāna there, not returning to this world?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the male lay disciples who are my followers, who, by the destruction of the five lower fetters, have been spontaneously reborn, and will attain final Nibbāna there, not returning to this world." "Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, wearing white clothes and practicing celibacy. Is there even one male lay disciple among your followers, wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and lives relying on the Teacher's instruction?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the male lay disciples who are my followers, wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, free from doubt, devoid of perplexity, who have gained confidence, and live relying on the Teacher's instruction." "Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples wearing white clothes and practicing celibacy, let it be with the male lay disciples wearing white clothes and enjoying sensual pleasures. Is there even one female lay disciple among your followers, wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, has been spontaneously reborn and will attain final Nibbāna there, not returning to this world?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the female lay disciples who are my followers, householders wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, have been spontaneously reborn and will attain final Nibbāna there, not returning to this world." "Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples wearing white clothes and practicing celibacy, let it be with the male lay disciples wearing white clothes and enjoying sensual pleasures, let it be with the female lay disciples, householders wearing white clothes and practicing celibacy. Is there even one female lay disciple among your followers, householders wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who is free from doubt, devoid of perplexity, gained confidence, and lives relying on the Teacher's instruction?" "No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the female lay disciples who are my followers, householders wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, free from doubt, devoid of perplexity, who have gained confidence, and live relying on the Teacher's instruction." "If, Venerable Gotama, only you had accomplished this Dhamma, and not the bhikkhus, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, and the bhikkhus have also accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you and the bhikkhus had accomplished this Dhamma, and not the bhikkhunīs, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, the bhikkhus have also accomplished it, and the bhikkhunīs have accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, and the bhikkhunīs had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, the female lay disciples, householders wearing white clothes, practicing celibacy, and the female lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. Just as, Venerable Gotama, the Ganges River inclines towards the ocean, flows towards the ocean, slopes towards the ocean, and reaches the ocean, in the same way, this assembly of yours, Venerable Gotama, including householders and those gone forth, inclines towards Nibbāna, flows towards Nibbāna, slopes towards Nibbāna, and reaches Nibbāna. Excellent, Venerable Gotama ... I go to Venerable Gotama for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive the going forth under Venerable Gotama, may I receive the full ordination. "Vaccha, one who has previously followed another sect and wishes to go forth and receive full ordination in this Dhamma and Discipline must wait for four months. At the end of four months, if the bhikkhus are satisfied, they give him the going forth and the full ordination. However, I recognize individual differences in this matter." "Venerable Sir, if those who have previously followed another sect and wish to go forth and receive full ordination in this Dhamma and discipline wait for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth and the full ordination, I will wait for four years. At the end of four years, if the bhikkhus are satisfied, let them give me the going forth and the full ordination." Vacchagotta the wanderer received the going forth in the presence of the Blessed One and received the full ordination. Shortly after his ordination, within half a month, Venerable Vacchagotta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Vacchagotta said to the Blessed One: "Venerable Sir, to whatever extent higher knowledge and true understanding can be attained by a trainee, I have attained that. Let the Blessed One teach me further." **Three Knowledges** "Then, Vaccha, develop further the two qualities of tranquility and insight. For when these two qualities are developed further, they lead to the penetration of various states. Then, Vaccha, as much as you wish, you will experience various kinds of supernormal powers: being one, you will become many; being many, you will become one; you will appear and disappear; you will go unhindered through a wall, through an enclosure, through a mountain as if through space; you will dive in and out of the earth as if it were water; you will walk on water without sinking as if it were earth; you will travel cross-legged through the sky like a bird with wings; you will touch and stroke with your hand even the sun and moon, mighty and powerful as they are; you will have power over your body as far as the Brahmā world. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then, Vaccha, as much as you wish, you will hear, with the divine ear element, purified and surpassing the human, both kinds of sounds: divine and human, whether near or far. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then, Vaccha, as much as you wish, you will know the minds of other beings, other individuals, with your mind. You will understand a mind with passion as a mind with passion, and a mind free of passion as a mind free of passion; a mind with aversion as a mind with aversion, and a mind free of aversion as a mind free of aversion; a mind with delusion as a mind with delusion, and a mind free of delusion as a mind free of delusion; a contracted mind as a contracted mind, and a distracted mind as a distracted mind; a developed mind as a developed mind, and an undeveloped mind as an undeveloped mind; a surpassable mind as a surpassable mind, and an unsurpassable mind as an unsurpassable mind; a collected mind as a collected mind, and an uncollected mind as an uncollected mind; a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then, Vaccha, as much as you wish, you will recollect your manifold past lives, such as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world contraction, many eons of world expansion, many eons of world contraction and expansion: 'There I was, named so-and-so, of such a clan, with such an appearance, such was my sustenance, such my experience of pleasure and pain, such the end of my life. Passing away from there, I was reborn elsewhere; and there too I was named so-and-so, of such a clan, with such an appearance, such was my sustenance, such my experience of pleasure and pain, such the end of my life. Passing away from there, I was reborn here.' Thus, with their aspects and particulars, you will recollect your manifold past lives. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then, Vaccha, as much as you wish, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions: 'These beings, indeed, endowed with bad conduct of body, speech, and mind, revilers of the noble ones, with wrong views, undertaking actions under the influence of wrong views, with the break-up of the body, after death, have been reborn in a state of misery, a bad destination, a lower realm, in hell; but these beings, indeed, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, with right views, undertaking actions under the influence of right views, with the break-up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then, Vaccha, as much as you wish, by the exhaustion of the taints, you will attain the taintless liberation of mind and liberation by wisdom, having realized it for yourself with direct knowledge in this very life, and you will abide in it. You will achieve direct knowledge of that, whenever there is an appropriate basis. Then Venerable Vacchagotta rejoiced and approved of the Blessed One's words. He rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then Venerable Vacchagotta, being alone, diligent, ardent, and resolute, soon realized for himself with direct knowledge in this very life that ultimate goal of the spiritual life, for the sake of which sons of good families rightly go forth from the household life into homelessness. He directly knew: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being." Venerable Vacchagotta became one of the Arahants. At that time, several bhikkhus were going to see the Blessed One. Venerable Vacchagotta saw them coming from afar. Seeing them, he went to meet them and said, "Where are you venerable ones going?" "We are going to see the Blessed One, friend," they replied. "Then, venerable ones, pay homage to the Blessed One on my behalf with your heads at his feet and say this: 'Venerable Sir, Vacchagotta pays homage to the Blessed One with his head at his feet and says, "The Blessed One is fully served by me, the Blessed One is fully honored by me."'" "Yes, friend," those bhikkhus replied to Venerable Vacchagotta. Then they went to the Blessed One; having approached, they paid homage to him and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable Sir, Venerable Vacchagotta pays homage to the Blessed One with his head at his feet and says, 'The Blessed One is fully served by me, the Blessed One is fully honored by me.'" "Even before, bhikkhus, I knew by mind that Vacchagotta the bhikkhu is endowed with the threefold knowledge, is mighty, and has great power. The deities also informed me: 'Venerable Sir, Vacchagotta the bhikkhu is endowed with the threefold knowledge, is mighty, and has great power.'" The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One's words. -------------- **Related Teachings:** [Eight Persons Worth of Gifts (AN 8.59)](https://lemmy.world/post/16485516) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment. [What is the stream and who is a stream-enterer (SN 55.5)](https://lemmy.world/post/16285245) - A dialogue between the Buddha and Sāriputta on the four factors for stream-entry: 1.) association with good people, 2.) hearing the true teaching, 3.) wise attention, and 4.) practice in accordance with the teaching. Sāriputta also defines the "stream" and the "stream-enterer" and the Buddha approves of his answer.
> The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening. At Sāvatthi. "Bhikkhus, I will teach you about the nutriment (fuel) and the lack of nutriment for the five hindrances and the seven factors of awakening. Listen to this. **Nutriment for Arising of Hindrances** What, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the attractive object in the mind. Frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire. What, bhikkhus, is the nutriment for the arising of unarisen ill-will and for the increase and expansion of arisen ill-will? There is, bhikkhus, the repulsive object in the mind. Frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill-will. And what, bhikkhus, is the nutriment for the arising of unarisen dullness and for the increase and expansion of arisen dullness? There is, bhikkhus, dissatisfaction, laziness, yawning, passing out after a meal, and sluggishness of mind. Frequently giving careless attention to these is the nutriment for the arising of unarisen dullness and for the increase and expansion of arisen dullness. And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and for the increase and expansion of arisen restlessness? There is, bhikkhus, the unsettled mind. Frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and for the increase and expansion of arisen restlessness. And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that lead to doubt. Frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt. **Nutriment for Arising of Factors of Awakening** And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of mindfulness and for the development and completion of the arisen awakening factor of mindfulness? There are, bhikkhus, things that are suitable for the awakening factor of mindfulness. Frequently giving careful attention to them is the nutriment for the arising of unarisen awakening factor of mindfulness and for the development and completion of the arisen awakening factor of mindfulness. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of investigation of phenomena and for the development and completion of the arisen awakening factor of investigation of phenomena? There are, bhikkhus, wholesome and unwholesome things, blamable and blameless things, inferior and superior things, and things similar to the dark and the bright. Frequently giving careful attention to them is the nutriment for the arising of unarisen awakening factor of investigation of phenomena and for the development and completion of the arisen awakening factor of investigation of phenomena. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of persistence (energy) and for the development and completion of the arisen awakening factor of persistence? There is, bhikkhus, the initiative, principle of endurance, and continuous effort (perseverance). Frequently giving careful attention to these is the nutriment for the arising of unarisen awakening factor of persistence and for the development and completion of the arisen awakening factor of persistence. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of joy and for the development and completion of the arisen awakening factor of joy? There are, bhikkhus, things that are suitable for the awakening factor of joy. Frequently giving careful attention to them is the nutriment for the arising of unarisen awakening factor of joy and for the development and completion of the arisen awakening factor of joy. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of tranquility and for the development and completion of the arisen awakening factor of tranquility? There is, bhikkhus, tranquility of body and tranquility of mind. Frequently giving careful attention to these is the nutriment for the arising of unarisen awakening factor of tranquility and for the development and completion of the arisen awakening factor of tranquility. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of collectedness and for the development and completion of the arisen awakening factor of collectedness? There is, bhikkhus, the basis for calmning and the basis for non-distraction. Frequently giving careful attention to these is the nutriment for the arising of unarisen awakening factor of collectedness and for the development and completion of the arisen awakening factor of collectedness. And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of equanimity (mental poise) and for the development and completion of the arisen awakening factor of equanimity? There are, bhikkhus, things that are suitable for the awakening factor of equanimity. Frequently giving careful attention to them is the nutriment for the arising of unarisen awakening factor of equanimity and for the development and completion of the arisen awakening factor of equanimity. **Lack of Nutriment for Arising of Hindrances** And what, bhikkhus, is the lack of nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, an unattractive object in the mind. Frequently giving careful attention to it is the lack of nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire. And what, bhikkhus, is the lack of nutriment for the arising of unarisen ill-will and for the increase and expansion of arisen ill-will? There is, bhikkhus, the liberation of mind through friendliness (good-will). Frequently giving careful attention to it is the lack of nutriment for the arising of unarisen ill-will and for the increase and expansion of arisen ill-will. And what, bhikkhus, is the lack of nutriment for the arising of unarisen dullness and for the increase and expansion of arisen dullness? There is, bhikkhus, the initiative, principle of endurance, and continuous effort (perseverance). Frequently giving careful attention to these is the lack of nutriment for the arising of unarisen dullness and for the increase and expansion of arisen dullness. And what, bhikkhus, is the lack of nutriment for the arising of unarisen restlessness and for the increase and expansion of arisen restlessness? There is, bhikkhus, settling of mind. Frequently giving careful attention to it is the lack of nutriment for the arising of unarisen restlessness and for the increase and expansion of arisen restlessness. And what, bhikkhus, is the lack of nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, wholesome and unwholesome things, blameworthy and blameless things, coarse and refined things, and things similar to the dark and the bright. Frequently giving careful attention to them is the lack of nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt. **Lack of Nutriment for Arising of Factors of Awakening** And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of mindfulness and for the development and completion of the arisen awakening factor of mindfulness? There are, bhikkhus, things that are suitable for the awakening factor of mindfulness. Frequently giving careless attention to them is the lack of nutriment for the arising of unarisen awakening factor of mindfulness and for the development and completion of the arisen awakening factor of mindfulness. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of investigation of phenomena (through teachings) and for the development and completion of the arisen awakening factor of investigation of phenomena? There are, bhikkhus, wholesome and unwholesome things, blameworthy and blameless things, coarse and refined things, and things similar to the dark and the bright. Frequently giving careless attention to them is the lack of nutriment for the arising of unarisen awakening factor of investigation of phenomena and for the development and completion of the arisen awakening factor of investigation of phenomena. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of persistence and for the development and completion of the arisen awakening factor of persistence? There is, bhikkhus, the initiative, principle of endurance, and continuous effort (perseverance). Frequently giving careless attention to these is the lack of nutriment for the arising of unarisen awakening factor of persistence and for the development and completion of the arisen awakening factor of persistence. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of joy and for the development and completion of the arisen awakening factor of joy? There are, bhikkhus, things that are suitable for the awakening factor of joy. Frequently giving careless attention to them is the lack of nutriment for the arising of unarisen awakening factor of joy and for the development and completion of the arisen awakening factor of joy. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of tranquility and for the development and completion of the arisen awakening factor of tranquility? There is, bhikkhus, tranquility of body and tranquility of mind. Frequently giving careless attention to these is the lack of nutriment for the arising of unarisen awakening factor of tranquility and for the development and completion of the arisen awakening factor of tranquility. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of collectedness and for the development and completion of the arisen awakening factor of collectedness? There is, bhikkhus, the basis for calmning and the basis for non-distraction. Frequently giving careless attention to these is the lack of nutriment for the arising of unarisen awakening factor of collectedness and for the development and completion of the arisen awakening factor of collectedness. And what, bhikkhus, is the lack of nutriment for the arising of unarisen awakening factor of equanimity and for the development and completion of the arisen awakening factor of equanimity? There are, bhikkhus, things that are suitable for the awakening factor of equanimity. Frequently giving careless attention to them is the lack of nutriment for the arising of unarisen awakening factor of equanimity and for the development and completion of the arisen awakening factor of equanimity. ------ **Related Teachings:** [Hindrances as different bowls of water (SN 46.55)](https://lemmy.world/post/13245815) - The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances or awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water. [The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51)](https://lemmy.world/post/12739747) - The five hindrances weaken wisdom like side-channels weaken a river’s flow. [Sāriputta's bold declaration about Buddhas of the past, future and present (SN 47.2)](https://lemmy.world/post/18392189) - Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in direct knowledge than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma: all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening. [Awakening factors to develop when the mind is tired (SN 46.53)](https://lemmy.world/post/13640147) - Which awakening factors should be developed when the mind is tired, and which when it is energetic? And what is always useful?
"Bhikkhus, there are these four things that are inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. What four? 1. The domain of wisdom of the Buddhas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. 2. The domain of wisdom of one in jhānas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. 3. The result of kamma (deeds), bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. 4. Speculation about the world or thoughts about the origin of the universe, bhikkhus, are inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. These, indeed, bhikkhus, are the four inconceivable things, not to be speculated over or thought about; thinking about which would lead to confusion and distress." ------- **Related Teachings:** [The Truths of All Buddhas (SN 56.24)](https://lemmy.world/post/14758419) - The Buddhas of the past, future and present have truly understood the four noble truths as they really are. [Way of Practice to eradicate the conceit "I Am" (SN 22.89)](https://lemmy.world/post/16597744) - Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five aggregates (form, feeling, perception, formations, and consciousness) as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.
> By initiative and diligence, with self-restraint and discipline; The wise one should make an island, Which no flood can submerge. -- DhammaPada Verse 25 ------ **Related Teachings:** [Ethics, confidence, diligence precede the eightfold path (SN 46.50 - 54)](https://lemmy.world/post/13511727) - As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path. [Importance of cultivating wisdom (AN 76 - 81)](https://lemmy.world/post/12994715) - A series of short teachings of the Buddha highlighting the importance of cultivation of wisdom. [Associate with a wise and sagacious person (DhP 76)](https://lemmy.world/post/12762028) - The Buddha is emphasising on the quality of a teacher who is pointing out faults, who reproves. This is said primarily with respect to the wrong views a student might be holding on to.
Bhikkhus, when release of mind by loving-kindness is practiced, developed, made much of, used as a vehicle and as a basis, established, consolidated, and properly undertaken, eleven benefits can be expected. Which eleven? 1. One sleeps with ease, 2. One wakes up with ease, 3. One does not see evil dreams, 4. One is dear to human beings, 5. One is dear to non-human beings, 6. Deities protect one, 7. Fire, poison, and weapons cannot harm one, 8. One's mind becomes collected quickly, 9. One's facial complexion becomes clear, 10. One dies unconfused, and 11. If one does not penetrate further, one goes to the Brahma world. Bhikkhus, when release of mind by loving-kindness is practiced, developed, made much of, used as a vehicle and as a basis, established, consolidated, and properly undertaken, these eleven benefits can be expected. --------- **Related Teachings:** [The Mind of Loving-Kindness (MN 21)](https://lemmy.world/post/13592998) - A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses. [Verses on Loving-Kindness | Metta Sutta (Snp 1.8)](https://lemmy.world/post/15944335) - This Metta Sutta offers a practical way to overcome any negative states of mind and root them in contentment, good-will and harmlessness. [Five ways to remove arisen resentment (AN 5.161)](https://lemmy.world/post/17152026)
At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus: "Bhikkhus, there are these seven qualities that lead to the decline of a trainee bhikkhu. What seven? Relishing work, relishing talk, relishing sleep, relishing pleasure of company, being unguarded in sense faculties, lack of moderation in eating, and moreover there are communal duties. There, a trainee reflects, 'There are elders in the Saṅgha who are experienced, long gone forth, bearing the burden; they will be recognized for this.' Yet, he still engages in these duties himself. These seven qualities lead to the decline of a trainee bhikkhu.Bhikkhus, there are these seven qualities that lead to the non-decline of a trainee bhikkhu. What seven? Not relishing work, not relishing talk, not relishing sleep, not relishing pleasure of company, being guarded in sense faculties, having moderation in eating, and moreover, there are communal duties. There, a trainee reflects, 'There are elders in the Saṅgha who are experienced, long gone forth, bearing the burden; they will be recognized for this.' Therefore, he does not engage in these duties himself. These seven qualities lead to the non-decline of a trainee bhikkhu." ---------- The words relish and pleasure and immoderation are pointing to indulging in an activity with passion/craving/desire/attachment. When one does this, one is unable to train and progress per the training guidelines that the Buddha shares. **Related Teachings:** [Gradual training, gradual practice and gradual progress (MN 107)](https://lemmy.world/post/15246905) - The gradual training guideline teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress. [Fear arises from harm (Snp 4.15)](https://lemmy.world/post/19234402) - The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.
Thus have I heard — at one time, the Blessed One was dwelling in Uruvelā on the bank of the river Nerañjarā at the root of the Bodhi tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that stillness of mind, during the first watch of the night, thoroughly paid attention to dependent origination in forward order: "This being, that becomes; from the arising of this, that arises. That is: from ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering." Knowing this, the Blessed One at that time expressed this inspired utterance: > "When phenomena become evident, > To the Brahmin meditating with continuous effort; > All his doubts are dispelled, > When he knows a phenomena with its cause." -------- **Related Teachings:** [The Stableness of the Dhamma (SN 12.20)](https://lemmy.world/post/14529563) - The Buddha is sharing the uncertainty of a Buddha having arisen and his teaching shining in the world. While dependent origination would continue regardless, in such a case, beings would not be able to able to attain enlightenment and continue wandering on in samsāra. [Proximate Causes | Links of Dependent Origination (SN 12.23)](https://lemmy.world/post/13896854) - This teaching outlines the sequential progression of spiritual development, starting from ignorance and leading to the ultimate knowledge of cessation, emphasizing the causal relationships between factors like faith, joy, and concentration, leading to enlightenment.
Thus was it said by the Blessed One, said by the Arahant, as I have heard: "Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single factor as so helpful as wise attention. Bhikkhus, a bhikkhu attending wisely abandons the unwholesome and develops the wholesome." The Blessed One spoke this matter. Therefore it is said thus: > "Wise attention is the quality of a trainee bhikkhu; No other factor is as helpful, for attaining the highest goal; The bhikkhu who strives wisely, reaches the end of suffering." This matter too was spoken by the Blessed One, thus have I heard. ------ One can reflect to see the difference in how one attends to similar situations when the mind is shaken up in contrast to when the mind is steady, stable, unperturbed. Wise attention or proper and careful attention is a quality of the mind that comes to growth and maturity as one continues learning, reflecting and applying the teachings in practice. It is one of the four factors that leads one to awakening to the truth of enlightenment, to stream-entry. **Related Teachings:**s [Teachings on the harmful and beneficial qualities (AN)](https://lemmy.world/post/12552766) - In this teaching on contrasting pairs, the Buddha shares that harmful qualities when pursued, lead to one's decline in morality, generosity, faith, concentration, and wisdom. In contrast, the beneficial qualities when pursued, cultivated, and developed, lead to one's growth in morality, generosity, faith, concentration and wisdom. [What is the stream and who is a stream-enterer (SN 55.5)](https://lemmy.world/post/16285245) - A dialogue between the Buddha and Sāriputta on the four factors for stream-entry: 1.) association with good people, 2.) hearing the true teaching, 3.) wise attention, and 4.) practice in accordance with the teaching. Sāriputta also defines the "stream" and the "stream-enterer" and the Buddha approves of his answer.
> More than two thousand five hundred years have passed since our kind teacher, Buddha Śākyamuni, taught in India. He offered advice to all who wished to heed it, inviting them to listen, reflect, and critically examine what he had to say. He addressed different individuals and groups of people over a period of more than forty years. > After the Buddha's passing, a record of what he said was maintained as an oral tradition. Those who heard the teachings would periodically meet with others for communal recitations of what they had heard and memorized. In due course, these recitations from memory were written down, laying the basis for all subsequent Buddhist literature. The Pāli Canon is one of the earliest of these written records and the only complete early version that has survived intact. Within the Pāli Canon, the texts known as the Nikāyas have the special value of being a single cohesive collection of the Buddha's teachings in his own words. These teachings cover a wide range of topics; they deal not only with renunciation and liberation, but also with the proper relations between husbands and wives, the management of the household, and the way countries should be governed. They explain the path of spiritual development—from generosity and ethics, through mind training and the realization of wisdom, all the way up to the attainment of liberation. — Venerable Tenzin Gyatso, the Fourteenth Dalai Lama's forward to In the Buddha's Words > The Buddha’s discourses preserved in the Pāli Canon are called suttas, the Pāli equivalent of the Sanskrit word sūtras. Although the Pāli Canon belongs to a particular Buddhist school—the Theravāda, or School of the Elders—the suttas are by no means exclusively Theravāda Buddhist texts. They stem from the earliest period of Buddhist literary history, a period lasting roughly a hundred years after the Buddha’s death, before the original Buddhist community divided into different schools. The Pāli suttas have counterparts from other early Buddhist schools now extinct, texts sometimes strikingly similar to the Pāli version, differing mainly in settings and arrangements but not in points of doctrine. The suttas, along with their counterparts, thus constitute the most ancient records of the Buddha’s teachings available to us; they are the closest we can come to what the historical Buddha Gotama himself actually taught. The teachings found in them have served as the fountainhead, the primal source, for all the evolving streams of Buddhist doctrine and practice through the centuries. For this reason, they constitute the common heritage of the entire Buddhist tradition, and Buddhists of all schools who wish to understand the taproot of Buddhism should make a close and careful study of them a priority. — Bhikkhu Bodhi in In the Buddha's Words > "AT PRESENT, ALL THAT IS LEFT of Buddhism are the words of the Buddha." — Venerable Ācariya Mahā Boowa in Arahattamagga ArahattaPhala > "Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. > Whoever, Ānanda, now or after my passing, dwells as an island unto themselves, with themselves as their own refuge, not dependent on another as a refuge; with the Dhamma as their island, with the Dhamma as their refuge, not dependent on another as a refuge; they, Ānanda, will be the foremost of those who are keen on the training." — The Buddha's advise to Ānanda in [Cundasutta SN 47.13](https://lemmy.world/post/19769427) > "Please, venerable sir, teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, diligent, ardent, and resolute." > "Gotamī, you should know the Dhamma to be abandoned if you find: > 1. 'These teachings lead to passion, not to dispassion; > 2. to being bound, not to being unbound; > 3. to accumulating, not to shedding; > 4. to wanting more, not to wanting less; > 5. to discontentment, not to contentment; > 6. to company, not to solitude; to laziness, > 7. not to the arousal of energy (decline in application of right effort); > 8. to being burdensome, not to being unburdensome.' > In this way, Gotamī, you should conclude: 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.' > And, Gotamī, you should know the Dhamma to be embraced if you find: > 1. 'These teachings lead to dispassion, not to passion; > 2. to being unbound, not to being bound; > 3. to shedding, not to accumulating; > 4. to wanting less, not to wanting more; > 5. to contentment, not to discontentment; > 6. to solitude, not to company; > 7. to the arousal of energy, not to laziness (growth in application of right effort); > 8. to being unburdensome, not to being burdensome.' > In this way, Gotamī, you should conclude: 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'" — The Buddha's advise to Mahāpajāpatī Gotamī in [Saṁkhittasutta AN 8.53](https://lemmy.world/post/14684278) One doesn't need a belief or faith in the Buddha's teachings to benefit from them. Rather, one can harness any skepticism by developing an inquisitive mind, to diligently learn, reflect, and then independently verify the teachings by applying them in practice for a period of time, observing for: - development and growth in the mental qualities associated with enlightenment such as mindfulness, persistence, joy, tranquility, collectedness; and - improvements in one's personal and professional relationships.
You're welcome to introduce yourself and state your current area of practise. This is how the Buddha advised his students to reflect on their practise: At one time, the Blessed One was residing in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus: "Bhikkhus." "Blessed One," those bhikkhus responded to the Blessed One. The Blessed One said: "If, bhikkhus, a bhikkhu is not skilled in the ways of others' minds, then he should train thus: ‘I will become skilled in the way of my own mind’—indeed, bhikkhus, this is how you should train. And how, bhikkhus, does a bhikkhu become skilled in the way of his own mind? Suppose, bhikkhus, a man or a woman, young, of a youthful appearance, fond of adornment, would look at their own reflection in a very clear and bright mirror or in a bowl of clear water. If there, they see any dirt or blemish on their face, they would strive to remove that dirt or blemish. If they do not see any dirt or blemish there, they would be satisfied, feeling complete and thinking: ‘It is a gain for me, it is excellent for me.’ Similarly, bhikkhus, for a bhikkhu, reflection is very helpful for wholesome states: ‘Am I often covetous or not? Am I often with ill-will or not? Am I often overcome by dullness (complacency) or not? Am I often restless or not? Am I often in doubt or not? Am I often angry or not? Am I often with a defiled mind or not? Am I often with an energetic body or not? Am I often lazy or not? Am I often uncollected or collected in mind?’ If, upon reflection, bhikkhus, a bhikkhu knows: ‘I often live with covetousness, with ill-will, overcome by dullness (complacency), restless, in doubt, angry, with a defiled mind, with an energetic body, lazy, uncollected in mind,’ then, bhikkhus, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states. Just as if one's clothes or head were on fire, one would make a strong desire, effort, enthusiasm, energy, and determination to extinguish that fire on one's clothes or head. In the same way, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states. However, if upon reflection, bhikkhus, a bhikkhu knows: ‘I often live without covetousness, without ill-will, not overcome by dullness (complacency), not restless, beyond doubt, not angry, with an undefiled mind, with an energetic body, energetic, collected in mind,’ then, bhikkhus, that bhikkhu, established in those very wholesome states, should practice for the further destruction of the taints." -- AN 10.51
"Bhikkhus, these are the four misconducts by way of speech. What are the four? False speech, divisive speech, harsh speech, and idle chatter — these are the four misconducts by way of speech. Bhikkhus, these are the four good conducts by way of speech. What are the four? Truthful speech, speech that is not divisive (promoting harmony), gentle speech, and thoughtful speech — these are the four good conducts by way of speech." ------ **Related Teachings:** [Five factors of well-spoken speech (AN 5.198)](https://lemmy.world/post/16983897) - The Buddha shares on the five factors of well-spoken speech [Guarding against irritability in body, speech, thought (DhP 231, 232, 233, 234)](https://lemmy.world/post/13564434) - The Buddha is advising against getting irritated, for bad conduct by way of body, speech or thoughts fuels the fetter of ignorance.
Thus have I heard - At one time the Blessed One was dwelling at Sāvatthī, in the Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus." "Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "I do not see any other form, bhikkhus, that so completely obsesses a man's mind as the form of a woman. The form of a woman, bhikkhus, obsesses a man's mind." -- AN 1.1 "I do not see any other sound, bhikkhus, that so completely obsesses a man's mind as the sound of a woman. The sound of a woman, bhikkhus, obsesses a man's mind." -- AN 1.2 "I do not see any other scent, bhikkhus, that so completely obsesses a man's mind as the scent of a woman. The scent of a woman, bhikkhus, obsesses a man's mind." -- AN 1.3 "I do not see any other taste, bhikkhus, that so completely obsesses a man's mind as the taste of a woman. The taste of a woman, bhikkhus, obsesses a man's mind." -- AN 1.4 "I do not see any other touch, bhikkhus, that so completely obsesses a man's mind as the touch of a woman. The touch of a woman, bhikkhus, obsesses a man's mind." -- AN 1.5 "I do not see any other form, bhikkhus, that so completely obsesses a woman's mind as the form of a man. The form of a man, bhikkhus, obsesses a woman's mind." -- AN 1.6 "I do not see any other sound, bhikkhus, that so completely obsesses a woman's mind as the sound of a man. The sound of a man, bhikkhus, obsesses a woman's mind." -- AN 1.7 "I do not see any other scent, bhikkhus, that so completely obsesses a woman's mind as the scent of a man. The scent of a man, bhikkhus, obsesses a woman's mind." -- AN 1.8 "I do not see any other taste, bhikkhus, that so completely obsesses a woman's mind as the taste of a man. The taste of a man, bhikkhus, obsesses a woman's mind." -- AN 1.9 "I do not see any other touch, bhikkhus, that so completely obsesses a woman's mind as the touch of a man. The touch of a man, bhikkhus, obsesses a woman's mind." -- AN 1.10 ------- **Related Teachings** [Sensuality is subject to time, of much stress (SN 1.20)](https://lemmy.world/post/13831995) - A deity tries to persuade a monk to first enjoy sensual pleasures and then go forth. [The Fever of Sensual Pleasures (from MN 75)](https://lemmy.world/post/12428193) - Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure. [The well-composed Mind (AN 9.26)](https://lemmy.world/post/19374966) - Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar.
At Sāvatthi. "Bhikkhus, possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke (freedom from bondage). Just as, bhikkhus, a fisherman would throw a baited hook into a deep pool of water. A certain fish, with eyes only for the bait, would swallow it. Indeed, bhikkhus, that fish swallowing the hook has fallen into disaster and calamity and is to be dealt with as the fisherman wishes. Bhikkhus, the term 'fisherman' is a designation for Māra the evil one. The term 'hook' is a designation for possessions, respect, and popularity. Any bhikkhu who relishes and longs for arisen possessions, respect, and popularity is called a bhikkhu who swallows the hook, who has fallen into disaster and calamity, and is to be dealt with as Māra the evil one wishes. Thus, bhikkhus, possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke. Therefore, bhikkhus, you should train yourselves thus: 'We will abandon arisen possessions, respect, and popularity, and arisen possessions, respect, and popularity will not occupy our minds.' Thus indeed, bhikkhus, should you train yourselves." ------ **Related Teachings:** [Acquire a possession which is permanent (from MN 22)](https://lemmy.world/post/18253949) - The Buddha shares to the bhikkhus that they could acquire a possession which is permanent, stable, of unchanging nature; or they could hold on to a self-view that doesn't cause any sorrow, displeasure and despair when holding on it. [Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)](https://lemmy.world/post/11397860) - The Buddha's teachings when practiced become a support for the mind, allowing it to remain steady in situations that once used to shake it up.
> Heedfulness is the path to the deathless, > Heedlessness is the path to death; > The heedful do not die, > The heedless are as if dead. > Thus, understanding this distinction, > The wise excel in heedfulness; > They rejoice in diligence, > Engaged in the domain of the noble ones. > Those meditators who are persistent, > Always firm in effort; > The wise ones attain liberation, > The unsurpassed safety from the bonds. -- DhammaPada Verses 21 - 23 ------- Related Teachings: [Ethics, confidence, diligence precede the eightfold path (SN 46.50 - 54)](https://lemmy.world/post/13511727) - As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path. [Who is the Dhamma for | Eight thoughts of a great person (AN 8.30) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18vpo61/who_is_the_dhamma_for_eight_thoughts_of_a_great/) - This teaching shares eight qualities of a great person, which leads them to the realization of the fruit of Dhamma, enlightenment, Nibbāna.
> The Buddha uses the simile of bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the cessation of suffering. At Sāvatthi. "Bhikkhus, when one dwells perceiving gratification in objects that can be grasped at (clung to, taken possession of), craving increases. Dependent on craving, there is clinging; dependent on clinging, there is becoming; dependent on becoming, there is birth; dependent on birth, there arises aging and death, sorrow, lamentation, pain, displeasure, and despair. Thus there is the arising of this entire mass of suffering. Just as, bhikkhus, if a great bonfire were burning and blazing from ten, twenty, thirty, or forty cartloads of wood, and a person from time to time were to throw dry grasses, dry cow dung, and dry sticks onto it, that great bonfire, being fueled and sustained by that, would burn and blaze for a long time. In the same way, bhikkhus, when one dwells perceiving gratification in objects that can be grasped at (clung to, taken possession of), craving increases. Dependent on craving, there is clinging; dependent on clinging, there is becoming; dependent on becoming, there is birth; dependent on birth, there arises aging and death, sorrow, lamentation, pain, displeasure, and despair. Thus there is the arising of this entire mass of suffering. Bhikkhus, when one dwells perceiving the drawbacks in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of becoming; from the cessation of becoming, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus there is the cessation of this entire mass of suffering. Just as, bhikkhus, if a great bonfire were burning and blazing from ten, twenty, thirty, or forty cartloads of wood, and a person were to not throw dry grasses, dry cow dung, and dry sticks onto it from time to time, that great mass of fire, being depleted of the former sustenance and not provided with any new fuel, would be extinguished. Just so, bhikkhus, when one dwells perceiving the drawbacks in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of becoming; from the cessation of becoming, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair end. Thus there is the cessation of this entire mass of suffering." ------ **Related Teachings:** [What is Dependent Origination? (SN 12.1)](https://lemmy.world/post/14469574) - The Buddha explains the dependent origination, the arising and cessation of suffering. [The appearance and dissolution of the world (SN 12.44)](https://lemmy.world/post/17354333) - The Buddha explains on the appearance of the world and its dissolution through sense contact and dependent origination. [Descent of consciousness | independently verifying suffering and its ending (SN 12.59)](https://lemmy.world/post/18975811) - This is a teaching that is pointing to how one breaks through seeing the second and third noble truths through practice.
How are we supposed to view sentient beings? A confused conglomerate of aggregates? An amorphous hungry blob? Don't we say that there are fundamentally no sentient beings? Is it correct to be compassionate to an illusion? Or are we supposed to have compassion for emptiness as a whole? Please advise.
> In response to a student who has left the Dhamma and training who is disparaging the Buddha's states as merely human and his teaching as worked out through his own intuition, the Buddha shares his states and abilities to Sāriputta. This teaching captures his words on the four confidences, the eight assemblies, the four types of birth and the five destinations and Nibbāna. **Four Confidences** These are the four confidences, Sāriputta, by which the Tathāgata, endowed with them, claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. Which four? If someone were to claim that these phenomena are not completely realized by the Perfectly Awakened One, I do not see anyone in the world — whether ascetic, brahmin, deva (deity), Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. If someone were to claim that the taints of one whose taints are destroyed are not destroyed, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. If someone were to claim that the phenomena said to be obstructive do not lead to obstruction when engaged in, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. If someone were to claim that the Dhamma taught for the purpose of ending suffering does not lead the one who practices it rightly to the ending of suffering, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. These, Sāriputta, are the four confidences of the Tathāgata. Endowed with these confidences, the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there. **Eight Assemblies** There are eight assemblies, Sāriputta. Which eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of Māra, and the assembly of Brahmā — these, Sāriputta, are the eight assemblies. Endowed with these four confidences, the Tathāgata approaches and engages with these eight assemblies. I know, Sāriputta, that I have approached many hundreds of assemblies of nobles. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. I know, Sāriputta, that I have approached many hundreds of assemblies of brahmins, householders, ascetics, the Four Great Kings, the Thirty-Three Gods, Māra, and Brahmā. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence. Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there. **Four Types of Birth** There are four types of births, Sāriputta. Which four? Egg-born, womb-born, moisture-born, and spontaneously-born. And which, Sāriputta, is the egg-born birth? Those beings, Sāriputta, who are born breaking through an egg-shell — this, Sāriputta, is called the egg-born birth. And which, Sāriputta, is the womb-born birth? Those beings, Sāriputta, who are born breaking through a membrane — this, Sāriputta, is called the womb-born birth. And which, Sāriputta, is the moisture-born birth? Those beings, Sāriputta, who are born in putrid fish, or in a putrid corpse, or in putrid bean soup, or in a box, or in a cesspool — this, Sāriputta, is called the moisture-born birth. And which, Sāriputta, is the spontaneously-born birth? Gods, hell beings, some humans, and some beings in the lower realms — this, Sāriputta, is called the spontaneously-born birth. These, Sāriputta, are the four types of birth. Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there. Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there. **The Five Destinations and Nibbāna** There are five future destinations, Sāriputta. Which five? Hell, the animal realm, the realm of ghosts, human beings, and gods. I know hell, Sāriputta, and the path to hell, and the practice that leads to hell; and how someone who practices that way, with the breaking up of the body, after death, arises in a state of loss, a bad destination, a plane of misery, in hell — I know that too. I know the animal realm, Sāriputta, and the path to the animal realm, and the practice that leads to the animal realm; and how someone who practices that way, with the breaking up of the body, after death, arises in the animal realm — I know that too. I know the realm of ghosts, Sāriputta, and the path to the realm of ghosts, and the practice that leads to the realm of ghosts; and how someone who practices that way, with the breaking up of the body, after death, arises in the realm of ghosts — I know that too. I know human beings, Sāriputta, and the path to the human world, and the practice that leads to the human world; and how someone who practices that way, with the breaking up of the body, after death, arises among humans — I know that too. I know the gods, Sāriputta, and the path to the world of gods, and the practice that leads to the world of gods; and how someone who practices that way, with the breaking up of the body, after death, arises in a good destination, a heavenly world — I know that too. I know Nibbāna, Sāriputta, and the path to Nibbāna, and the practice that leads to Nibbāna; and how someone who practices that way, with the exhaustion of the taints, attains in this very life the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge — I know that too. Here, Sāriputta, I know a certain person by comprehending their mind with my mind — thus, this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful feelings (sensations). Just as, Sāriputta, there is a pit of burning embers, more than a man's height, full of embers without flames, without smoke. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pit of embers.' At another time, the discerning person would see him fallen into that pit of embers, experiencing intense, sharp, and painful feelings (sensations). Likewise, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful sensations. Furthermore, here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations. Just as, Sāriputta, there is a cesspool greater than a man's height, full of excrement. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very cesspool.' At another time, the discerning person would see him fallen into that cesspool, experiencing intense, sharp, and painful sensations. In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations. Furthermore, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations. Just as, Sāriputta, there is a tree growing on uneven ground, with thin leaves and scanty shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly painful sensations. In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations. Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a tree growing on even ground, with thick leaves and ample shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly pleasant sensations. In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations. Here, Sāriputta, I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.' I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a mansion, with a storied pavilion, plastered and painted, sheltered from the wind, with a fitted door and closed windows. Inside, there is a couch, spread with rugs, coverlets, and blankets, covered with a fine spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very mansion.' At another time, the discerning person would see him having entered that mansion, lying or sitting on that couch, experiencing predominantly pleasant sensations. In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations. Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the exhaustion of the taints, he will attain the undefiled liberation of mind and liberation by wisdom, having realized it with direct knowledge, in this visible state. I see him at a later time with the divine eye, purified and surpassing human vision, having realized the exhaustion of the taints, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a pond with clear, cool, cold water, white and well-situated, delightful. Nearby is a dense grove. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pond.' At another time, the discerning person would see him having entered that pond, bathed, and drunk, having calmed all his heat and exhaustion, sitting or lying down in that grove, experiencing predominantly pleasant sensations. In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the exhaustion of the taints, he will attain the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge, in this visible state.' I see him at a later time with the divine eye, purified and surpassing human vision, having realized the exhaustion of the taints, experiencing predominantly pleasant sensations. These, Sāriputta, are the five destinations. Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there. ------ This discourse is preceded by the discourse on: [The Ten Tathāgata Powers (From MN 12)](https://lemmy.world/post/19128193). The discourse continues after this, you can read in full at [https://suttacentral.net/mn12 ↗️](https://suttacentral.net/mn12?view=normal&lang=en). This discourse is part of the collection of discourses in [The Planes of Realization: From "In the Buddha's Words" by Bhikkhu Bodhi](https://lemmy.world/post/17255972).
> On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge. At one time, the Blessed One was residing in Sāvatthi at Jeta's Grove, Anāthapiṇḍika's park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta. Then the Venerable Sāriputta attained final Nibbāna from that very illness. Then Cunda, the novice monk, having taken the alms-bowl and robe of the Venerable Sāriputta, went to Sāvatthi, to the Jeta's Grove, Anāthapiṇḍika's park, to where the Venerable Ānanda was. Having approached, he paid respects to the Venerable Ānanda and sat down to one side. Sitting to one side, Cunda, the novice monk, said to the Venerable Ānanda: "Venerable sir, Sāriputta has attained final Nibbāna. This is his alms-bowl and robe." "Friend Cunda, this topic should be brought up with the Blessed One. Come, let us go to him and report it." "Yes, venerable sir," Cunda, the novice monk, replied to the Venerable Ānanda. Then the Venerable Ānanda and Cunda, the novice monk, approached the Blessed One. Having approached, they paid respects to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One: "Venerable sir, this novice monk Cunda said: 'Venerable sir, Sāriputta has attained final Nibbāna; this is his alms-bowl and robe.' Moreover, venerable sir, I feel as if my body is intoxicated, the directions seem unclear to me, and the teachings do not spring to mind after hearing that 'the Venerable Sāriputta has attained final Nibbāna.'" Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of virtue, your aggregate of collectedness, your aggregate of wisdom, your aggregate of liberation, or your aggregate of the knowledge and vision of liberation?" "No, venerable sir, he did not take my aggregate of virtue, or my aggregate of collectedness, or my aggregate of wisdom, or my aggregate of liberation, or my aggregate of knowledge and vision of liberation. However, venerable sir, the Venerable Sāriputta was an advisor, one who instilled understanding, explained, demonstrated, encouraged, inspired, and uplifted. He was tireless in teaching the Dhamma and supportive to fellow practitioners. We remember the essence of the Dhamma, the wealth of the Dhamma, and the support of the Dhamma given by the Venerable Sāriputta." "But have I not already declared, Ānanda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ānanda, can it be obtained: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. Just as, Ānanda, a great tree standing sound and possessing heartwood might have its largest branch break off, so too, Ānanda, in the great Bhikkhu Saṅgha standing sound and possessing heartwood, Sāriputta has attained final Nibbāna. How, Ānanda, can it be obtained here: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, Ānanda, a bhikkhu dwells observing the body in the body, with continuous effort, full awareness, and mindfulness, having removed craving and aversion (dissatisfaction) regarding the world. Similarly, he dwells observing feelings in feelings, the mind in the mind, and mental qualities in mental qualities, with continuous effort, full awareness, and mindfulness, having removed craving and aversion regarding the world. This is how, Ānanda, a bhikkhu dwells as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge. Whoever, Ānanda, now or after my passing, dwells as an island unto themselves, with themselves as their own refuge, not dependent on another as a refuge; with the Dhamma as their island, with the Dhamma as their refuge, not dependent on another as a refuge; they, Ānanda, will be the foremost of those who are keen on the training." ------ In this teaching, the Buddha is sharing on the importance of self-reliance and on the reliance on his teachings and on non-reliance on another for one's growth. To grow in the Buddha's teachings and to experience the awakening, one doesn't need a belief or a faith. Rather through an inquisitive mind, one should closely examine the Buddha's teachings to learn, reflect and then independently verify by applying them in one's practice, observing for: 1. the growth in the mental qualities associated with enlightenment and for the decline in the mental qualities associated with the fetters and hindrances, and 2. improvements in one's personal and professional relationships Building a life practice in this way directly leads one to awakening to the truth of enlightenment, also known as stream-entry. **Related Teachings:** [The Five Unobtainable States (AN 5.48)](https://lemmy.world/post/15914463) - A wise person reflects on their nature, so they do not suffer when struck by loss. [A simile of the mountain (SN 3.25) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18euwm2/a_simile_of_the_mountain_sn_325/) - Old age and death roll in upon all like mountains approaching from the four directions, crushing all in their path. [Intoxicated with Vanity of Youth, Health and Life (AN 3.31)](https://lemmy.world/post/14643996) - In this teaching, the Buddha recounts his delicate bringing up, and warns on the three intoxications: of youth, health, and life.
> The Buddha describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses. I see the pure, the supreme, the free from disease [1], Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises. If through seeing, purity arises in a person, Or through insight, he abandons suffering; Though seemingly cleansed, he remains attached, His assertions reveal such views [2]. A true Brahmin does not claim purity from another, Neither through what is seen, nor heard, nor through virtue, nor silence; Unsullied by deeds regarded as meritorious or sinful, He relinquishes what he had grasped, refraining from concocting anew. Letting go of the former, yet longing for the next, Driven by impulse, they fail to transcend attachment; Grasping and releasing repeatedly, Like a monkey swinging from branch to branch. A being, adopting precepts on their own, Experiences highs and lows, fettered by perceptions; One who is wise, having realized the Dhamma, Remains unshaken, untouched by such highs and lows. [3] He stands apart from all phenomena, Unaffected by what is seen, heard, or conceived; Naturally embodying this as he wanders openly, Who in this world could possibly define him? They neither speculate nor do they prioritize, Nor do they proclaim themselves as absolutely pure; Untying the knot of grasping, They harbor no longings anywhere in the world. [4] For such a Brahmin, no boundaries exist, whether knowing or seeing, they hold to nothing; Neither passionate for sense-desires nor attached to dispassion itself, They hold on to nothing as the ultimate truth. ------- [1] The pure, the supreme, the free from disease are references to Nibbāna. [2] Verse 2 is a reference of purity gained through means other than the following of the eightfold path, such purity would be prone to attachment. [3] Adopting precepts along do not lead to purity. Fettered by perceptions is a reference to defiled perceptions, misperceptions or distorted views that arise due to the presence of the roots of passion (lust/greed/craving/holding on/grasping), aversion (ill-will/hate/resentment) and delusion (tendency to not closely examine and verify) [4] This verse is a reference to the subtle amounts of craving/desire/attachment that can remain when one engages in speculation, in prioritizing or in proclaiming themselves as absolutely pure. Picture: Starry Night, Vincent van Gogh, 1889 **Related Teachings:** [Verses on the Ultimate (Snp 4.5)](https://lemmy.world/post/17824963) - In these verses, the Buddha is describing what prevents full liberation. [Corrupted Mind (SnP 4.3)](https://lemmy.world/post/17736846) - Boasting of one's virtues or engaging in disputes does not lead to freedom of mind. [33 Synonyms for Nibbāna (from SN 43.12 - 43.44)](https://lemmy.world/post/16029799) - This compilation of teachings is an invitation to broaden one's personal understanding of what the state of Nibbāna is.
Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park. At that time, the only beloved and pleasing son of a certain lay follower had died. Then, many lay followers with wet clothes and wet hair approached the Blessed One during the day; having approached and saluted the Blessed One, they sat down to one side. While sitting to one side, the Blessed One said to the lay followers: "Why do you approach here during the day with wet clothes and wet hair?" Thus spoken, that lay follower said to the Blessed One: "My only beloved and pleasing son has died, Venerable Sir. Therefore, we approach here during the day with wet clothes and wet hair." Upon recognizing this, the Blessed One, in that moment, gave voice to this inspired utterance: "Those bound by pleasure in what is dear, Both deities and many humans; Troubled, suffering misfortune, decayed, go under the control of the King of Death. The diligent, who day and night, leave behind what seems pleasant; dig out the root of misery — Death's bait so hard to escape." --------- **Related Teachings:** [A teaching on attachment and suffering with Visākhā (Ud 8.8)](https://lemmy.world/post/18131144) - The Buddha shares a teaching with Visākhā on attachment and suffering after the passing of her granddaughter. [The Dart of Painful Feeling (SN 36.6)](https://lemmy.world/post/12675356) - Both ordinary and awakened people experience the three feelings. The difference is that when an ordinary person is stricken with feeling, they react, creating more suffering, whereas an awakened person responds with equanimity. [Verses on Ageing (Snp 4.6)](https://lemmy.world/post/18833354) - The Buddha is advising through these verses that are deep in meaning and worth reflecting to pursue security, safety and peace found through enlightenment rather than hoping to find it in possessions or in a beloved, for all things in world are impermanent.
At one time, the Venerable Mahākaccāna was dwelling in Madhurā, in Gunda's Grove. Then, the brahmin Kandarāyana approached the Venerable Mahākaccāna and, after exchanging greetings, sat down to one side. Seated there, the brahmin Kandarāyana said to the Venerable Mahākaccāna: "I have heard it said, good Kaccāna, that 'Kaccāna the recluse does not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them.' Is this true, good Kaccāna? Is it correct that you, Kaccāna, do not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them? This is not proper, good Kaccāna." "There is, brahmin, a distinction explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, between the status of the elder and the status of the youth. A person may be old, eighty, ninety, or a hundred years of age by birth, but if he indulges in sensual pleasures, lives amidst sensual pleasures, burns with the fever of sensual pleasures, is consumed by sensual thoughts, and is agitated by the search for sensual pleasures, then such a person, though old, is considered immature, not an elder. Conversely, a person may be young, a youth with black hair, blessed with youth and the prime of life. But if he does not indulge in sensual pleasures, does not live amidst sensual pleasures, is not burned by the fever of sensual pleasures, is not consumed by sensual thoughts, and is not agitated by the search for sensual pleasures, then such a person, though young, is considered wise, and is indeed an elder." Having said this, the brahmin Kandarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed his head at the feet of the hundred young bhikkhus, saying: "You are elders, standing on the ground of elders. We are youths, standing on the ground of youths." "Excellent, good Kaccāna! ... From this day forth, let the Venerable Kaccāna consider me as a lay follower who has gone for refuge for life." ------ **Related Teachings:** [Characteristics of an immature person and a wise person (AN 3.2)](https://lemmy.world/post/17688861) - A wise person should be recognized by three qualities. What are these three? Bodily good conduct, verbal good conduct, and mental good conduct. [Independently verifying and understanding the unwholesome qualities and the wholesome qualities (AN 3.66)](https://lemmy.world/post/14984046) - This is a teaching in line with the overall teachings of the Buddha where he recommends against creating beliefs and assumptions (perceptions) based on how things seem.
> The Buddha shares on how he knows of the release, liberation and independence for living beings. At Sāvatthi. Then, when the night had advanced, a certain deity having a beautiful appearance, illuminating almost the entire Jeta's grove, approached the Blessed One. Having approached and greeted him, she stood to one side. Standing to one side, the deity said to the Blessed One: "Do you know, sir, the release, liberation, and independence for living beings?" "I know, friend, the release, liberation, and independence for living beings," replied the Blessed One. "In what way then, sir, do you know the release, liberation, and independence for living beings?" asked the deity. > "With the exhaustion of delight in existence, > with the exhaustion of perception and consciousness; > with the ending of feelings and with tranquility, > Thus indeed, friend, I know; > the release, liberation, and independence for living beings." ------ **Related Teachings:** [Crossing the Flood (SN 1.1)](https://lemmy.world/post/17589254) - The Buddha crossed the flood of suffering without any support and without struggling. [There is That Base (Ud 8.1)](https://lemmy.world/post/16670537) - A way to understand Nibbāna is as a frame of reference that emerges from having let go of the frames of references (relating to the aggregate of perception and consciousness) of this world, the other world, of the jhānas, and/or of the formless attainments. [Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)](https://lemmy.world/post/11370866) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards.
Thus have I heard - At one time, the Blessed One was staying at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects were not honored, not respected, not revered, not venerated, and did not receive robes, alms food, lodging, and medicinal requisites for the sick. At that time, the wanderers of other sects, unable to tolerate the honor given to the Blessed One and the bhikkhu sangha, when they saw the bhikkhus in the village or the forest, would insult, abuse, and annoy them with harsh words. Then several bhikkhus approached the Blessed One. Having approached, they paid homage to the Blessed One, sat down to one side, and said: "At present, Bhante, the Blessed One is honored, respected, revered, venerated, and receives robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha is also honored, respected, revered, venerated, and receives robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects are not honored, not respected, not revered, not venerated, and do not receive robes, alms food, lodging, and medicinal requisites for the sick. These wanderers of other sects, unable to tolerate the honor given to the Blessed One and the bhikkhu sangha, when they see the bhikkhus in the village or the forest, insult, abuse, and annoy them with harsh words." Knowing the significance of this, the Blessed One at that time uttered this inspired utterance: > In the village and in the forest, touched by ease and discomfort, One should not blame oneself nor others; Contacts harms one who is dependent on attachments, But how can contacts harm one who is without attachments? ------- Picture: Good Afternoon, Alex Katz, 1975 **Related Teachings:** [The Mind of Loving-Kindness (MN 21)](https://lemmy.world/post/13592998) - A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses. [Five ways to remove arisen resentment (AN 5.161)](https://lemmy.world/post/17152026) - 1.) Loving-kindness, 2.) Compassion, 3.) Equanimity, 4.) Non-attention, and 5.) Reflection on kamma
"Bhikkhus, without abandoning six qualities, one is incapable of entering and dwelling in the first jhāna. What are the six? 1. Thoughts of sensual desire, 2. thoughts of ill-will, 3. thoughts of harm, 4. perception of sensual desire, 5. perception of ill-will, 6. perception of harm. Bhikkhus, without abandoning these six qualities, one is incapable of entering and dwelling in the first jhāna. Bhikkhus, by abandoning these six qualities, one is capable of entering and dwelling in the first jhāna. What are the six? 1. Thoughts of sensual desire, 2. thoughts of ill-will, 3. thoughts of harm, 4. perception of sensual desire, 5. perception of ill-will, 6. perception of harm. Bhikkhus, by abandoning these six qualities, one is capable of entering and dwelling in the first jhāna." ------- The thoughts or perceptions of sensual desire, ill-will or harm, when present, prevent for the unconditioned mental quality of joy to arise in the mind. In addition to this, one will also have to be clear of the mental hindrances of complacency (dullness and drowsiness), restlessness (mental agitation), and doubt. Through a well established life practice of training per the gradual training guidelines, one is able to dwell in the jhānas (jhanas) whenever these conditions are met, whether they're walking, sitting, standing, or lying down. Clear comprehension and mindfulness: The role of cultivating mindfulness is to aid in recollecting and recognizing when one is experiencing one of the mental hindrances, to then be able to apply the faculty of persistence for the letting go of it. Mindfulness is gradually cultivated, through a gradual practice per the [gradual training guideline](https://lemmy.world/post/15246905) areas. **Practice Area** > Training in Ethical conduct - not shared as a rule or commandment, rather as a guideline that one can verify by implementing and observing for the condition of the mind. **Related Teachings** - [The five precepts (AN 8.39) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/1ad0akk/the_five_precepts_an_839/) - An overflowing stream of merit, gifts one can offer to all living beings **Practice Area** > A cultivated practice of ethical conduct forms the basis of all the other practice areas. **Related Teachings** - [Six Directions: A teaching on purifying ethical conduct (DN 31)](https://lemmy.world/post/10559809) - A detailed guide on lay ethics **Practice Area** > Application of sense restraint - Avoid activities and engagements that lead to excitement. Or on recognition, disengage. **Related Teachings** - [Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7)](https://lemmy.world/post/12830756) are the diverse external elements of sense experience. - [All is Burning (SN 35.28)](https://lemmy.world/post/14423126) - The "all" consisting of the six interior and exterior sense bases is burning with passion, aversion and delusion. **Practice Area** > Moderation in eating - Eating for health, rationally, in moderation. Not for delight, not for bulking up, not for pleasant and agreeable feelings **Related Teachings** - Monastics practice eating before the noon (one of the [eight precepts](https://lemmy.world/post/12346839)). This isn't necessary, however, eating within an interval can likely help. - [A bucket of rice](https://lemmy.world/post/15358853): King Pasenadi uses a verse given by the Buddha when eating to aid his mindfulness. One can similarly create a personalized reminder. **Practice Area** > Training in wakefulness- Purifying the mind of obstacles through a practice of walking and sitting meditation in the morning and evening. Sleep in lion's posture after noting the idea of rising **Related Teachings** - [Meditation Practise and Guided Meditations ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18gf6is/meditation_practise_and_guided_meditations/) - Guided meditation on breathing-mindfulness meditation - this is the primary form of meditation taught by the Buddha. Also guided meditations on loving-kindness and forgiveness practices. **Practice Area** > Training in Mindfulness and Full Awareness - Being fully aware when walking, standing, bending, sitting, stretching, lying down, when falling asleep, waking up, speaking, keeping silent. Across all activities. **Related Teachings** - [Mindfulness of body (AN 1.575 - 590)](https://lemmy.world/post/13976068) - Short teachings on the importance of mindfulness of the body. - [The Four Establishments of Mindfulness (MN 10)](https://lemmy.world/post/13939380) - A detailed teaching on cultivating mindfulness of body, feelings, mind and mental qualities. **Practice Area** > Training in seclusion Abandoning hindrances - Staying in seclusion, one trains in abandoning of the five hindrances: sensual desire, ill-will, doubt, complacency (dullness), mental agitation (restlessness and remorse) - [The Five Hindrances, their Fuels and their Antidotes (AN 1.11-1.20)](https://lemmy.world/post/11791424) **Practice Area** > Abiding in jhānas - Abiding in the four jhānas, progressively arising of the seven awakening factors. **Related Teachings** - [5 qualities to abandon to dwell in the first jhāna (AN 5.256)](https://lemmy.world/post/14323486) - Stinginess regarding dwellings, families, gains, reputation and teachings should be abandoned to dwell in the first jhāna. - [The Path to Liberation with similes](https://lemmy.world/post/13473235) - In this teaching, the Buddha is sharing the path with visual similes that resemble the phenomenology of the mind as it is progressing on the path to liberation. ------- **Related Teachings:** [Sensuality is subject to time, of much stress (SN 1.20)](https://lemmy.world/post/13831995) - A teaching sharing on sensual pleasures as subject to time, leading to a pursuit that is rooted in suffering and stress, that don't lead to cessation of stress. [The Fever of Sensual Pleasures (from MN 75)](https://lemmy.world/post/12428193) - Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure. [Thoughts arise from a cause, not without a cause (SN 14.12)](https://lemmy.world/post/17880855) - In this teaching, the Buddha is sharing that as one grows in mindfulness, one is able to have a greater choice in recognizing which thoughts are arising and if they're in the unwholesome category, then one is able to apply right effort and abandon them. [The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51)](https://lemmy.world/post/12739747) - The five hindrances weaken wisdom like side-channels weaken a river’s flow. [5 qualities to abandon to dwell in the first jhāna (AN 5.256)](https://lemmy.world/post/14323486) - This teaching lists five areas to abandon stinginess that correlate to the six qualities listed in this teaching.
This teaching is from the section [The Planes of Realization](https://lemmy.world/post/17255972) of the book "In the Buddha's Words" by Bhikkhu Bodhi. > As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness. As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years. But when, bhikkhus, the moon and sun arise in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, night and day are discerned, months and fortnights are discerned, and seasons and years are discerned. Similarly, bhikkhus, as long as the Tathāgata, the Arahant, the Perfectly Enlightened One, does not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. There is neither the declaration, nor the teaching, nor the describing, nor the putting forward, nor the revealing, nor the analysis, nor the exposition of the four noble truths. But when, bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One, arises in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, there is the declaration, the teaching, the describing, the putting forward, the revealing, the analysis, and the exposition of the four noble truths. Which four? The noble truth of suffering, the noble truth of the cause of suffering, the noble truth of the ending of suffering, and the noble truth of the path leading to the ending of suffering. Therefore, bhikkhus, effort should be made to understand: 'This is suffering'; effort should be made to understand: 'This is the cause of suffering'; effort should be made to understand: 'This is the ending of suffering'; effort should be made to understand: 'This is the path leading to the ending of suffering.' ------- The four noble truths is the teaching that the Buddha shared the most during his 45-years of teaching career. Here, he is sharing the importance of understanding the four noble truths, reflecting on them to independently verify, and then breaking through to experientially understanding them by putting into application the way of practice to end suffering: the noble eightfold path. [The eightfold path is gradually cultivated](https://lemmy.world/post/16250303) with gradual practice per the gradual training guidelines. The breakthrough of experientially understanding the four noble truths happens via first understanding the four noble truths in the light of the five aggregates, the six sense bases and through dependent origination, and then training in the eightfold path. This collection of teachings can be a starting point at deeply soaking in the four noble truths: [A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths](https://lemmy.world/post/14927585).
> In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits. At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. At that time, the Venerable Sāriputta was walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahāmoggallāna was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahākassapa was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Anuruddha was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Puṇṇa Mantāniputta was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Upāli was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Ānanda was also walking back and forth with many bhikkhus not far from the Blessed One; and Devadatta was also walking back and forth with many bhikkhus not far from the Blessed One. Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you see Sāriputta walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus are of great wisdom. Do you see Moggallāna walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus have great spiritual powers. Do you see Kassapa walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus are ascetics of austere practices. Do you see Anuruddha walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus have the divine eye. Do you see Puṇṇa Mantāniputta walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus are teachers of the Dhamma. Do you see Upāli walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus are masters of the discipline. Do you see Ānanda walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus are very learned. Do you see Devadatta walking back and forth with many bhikkhus?" "Yes, venerable sir." "All these bhikkhus have evil desires." "Bhikkhus, beings come together and associate according to their disposition. Those with inferior dispositions associate with those of inferior dispositions; those intent on good associate with those intent on good." "In the past, too, bhikkhus, beings came together and associated according to their disposition. Those with inferior dispositions associated with those of inferior dispositions; those intent on good associated with those intent on good. In the future, too, bhikkhus, beings will come together and associate according to their disposition. Those with inferior dispositions will associate with those of inferior dispositions; those intent on good will associate with those intent on good. Even now, bhikkhus, beings come together and associate according to their disposition. Those with inferior dispositions associate with those of inferior dispositions; those intent on good associate with those intent on good." ------ As one grows and evolves their qualities through learning, reflecting and practicing the teachings, one also allows space for their existing relationships to upgrade as well as for new relationships to form based on this growth and evolving qualities. **Related Teachings:** [The defining characteristic of living beings (SN 23.2)](https://lemmy.world/post/16065128) - Rādha asks the Buddha about a the term "being", and the Buddha explains in terms of craving for the five aggregates. He compares such craving to a child playing with sandcastles. [The Roots of Violence and Oppression (AN 3.69)](https://lemmy.world/post/13857961) - This teaching on the three unwholesome roots — greed, aversion, and delusion — detail how these mental states lead to suffering, oppression, while their wholesome counterparts — contentment, good-will, and wisdom — pave the way for happiness and liberation. [Good Friendship (SN 45.2)](https://lemmy.world/post/12865599) - When Ānanda says that good friendship is half the spiritual path, the Buddha rebukes him, saying that it is in fact the whole of the spiritual path. Based on good friendship, the eightfold path is fulfilled.
> If one is impure, and wears the bhikkhu's ochre robe; Lacking self-restraint and truth, they are not worthy of the robe. -- DhammaPada Verse 9 > But one who has discarded impurity, well composed in virtues; Endowed with self-restraint and truth, is indeed worthy of the robe. -- DhammaPada Verse 10 -------- A person, lay or monastic, who lives with integrity, honesty, and ethical conduct is truly worthy of respect, regardless of their external appearance, status or possessions. **Related Teachings:** [7 kinds of wealth (AN 7.6)](https://lemmy.world/post/12577091) - The Buddha teaches on what constitutes true wealth. He defines wealth to be based on seven spiritual qualities of faith, ethical conduct, conscience, prudence, learning, generosity and wisdom. [Corrupted Mind (SnP 4.3)](https://lemmy.world/post/17736846) - Boasting of one's virtues or engaging in disputes does not lead to freedom of mind. [Who is the Dhamma for | Eight thoughts of a great person (AN 8.30) ↗️](https://www.reddit.com/r/WordsOfTheBuddha/comments/18vpo61/who_is_the_dhamma_for_eight_thoughts_of_a_great/) - This teaching shares eight qualities of a great person, which leads them to the realization of the fruit of Dhamma, enlightenment, Nibbāna.
This teaching is from the section [The Planes of Realization](https://lemmy.world/post/17255972): From "In the Buddha's Words" by Bhikkhu Bodhi. > Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar. At one time, the venerable Sāriputta and the venerable Candikāputta were staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" Having said this, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed (thoroughly cultivated), it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" For a second time, the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" For a second time, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" For a third time, the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" For a third time, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' And how, friend, is a bhikkhu's mind well-composed? My mind is free from passion,' thus the mind is well-composed; 'My mind is free from aversion,' thus the mind is well-composed; 'My mind is free from delusion,' thus the mind is well-composed; 'My mind is free from the tendencies of passion,' thus the mind is well-composed; 'My mind is free from the tendencies of aversion,' thus the mind is well-composed; 'My mind is free from the tendencies of delusion,' thus the mind is well-composed; 'My mind is not turning towards the sense realm,' thus the mind is well-composed; 'My mind is not turning towards the form realm,' thus the mind is well-composed; 'My mind is not turning towards the formless realm,' thus the mind is well-composed. Thus, friend, when a bhikkhu's mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away. Just as, friend, a stone pillar sixteen spans deep stands firm. It has eight parts below well-fixed, and eight parts above. If strong wind and rain were to come from the east, it would neither shake nor tremble; if strong wind and rain were to come from the west, from the north, from the south, it would neither shake nor tremble. And why is that? Because of the depth and the well-planted nature of the stone pillar. So too, friend, when a bhikkhu's mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away. Even if many sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, tactile objects cognizable by the body, or mental objects cognizable by the mind come into the range of the mind, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away." ---------- The context of this teaching is related to Devadatta (a bhikkhu who caused the first schism in the sangha) sharing a teaching on verifying enlightenment that may or may not have been true. Venerable Sāriputta is clarifying that it is only proper to declare enlightenment when the mind is well-composed, i.e. thoroughly cultivated, such that the mind is not experiencing passion (craving, desire, attachment, holding on) or the underlying tendency of passion towards any object, aversion (ill-will, resentment, hatred) or the underlying tendency of aversion towards any object, and delusion (confused awareness, absence of close examination and verification) or the underlying tendency of delusion towards any object. As venerable Sāriputta is sharing in this teaching, the way to verify for the presence of a state of enlightenment: whether it is stream-entry or Arahantship is by interacting with the world over a period of several months, a year or two and observing for if things that are the basis of fetters arise any passion, aversion or delusion in the mind, or if the mind remains free of the fetters, steady, and well-composed. It is ideal to not form a belief that one has overcome certain fetters based on a single or few meditation sessions, or how some days have passed. **Related Teachings:** [Eight Persons Worthy of Gifts (AN 8.59)](https://lemmy.world/post/16485516) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment. The additional notes share on the fetters that are eliminated at each of the stages of enlightenment. [Gradual Training, Gradual Practice, and Gradual Progress (MN 107)](https://lemmy.world/post/15246905) - The gradual training guideline teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress. [The Path and the Way of Practice for removal of five lower fetters (MN 64)](https://lemmy.world/post/16316841) - In this teaching, the Buddha shares the path and the way of practice for removal of the five lower fetters of: 1.) self-identity view, 2.) doubt regarding teachings, 3.) adherence to rites and rituals, 4.) sensual desires, and 5.) ill-will. It expands further on the jhānas and builds on the MN 107 guidelines.
At one time, the Blessed One was staying at Rajagaha, at Vulture's Peak Mountain, shortly after Devadatta had left. There, the Blessed One addressed the bhikkhus concerning Devadatta: "Bhikkhus, it is good for a bhikkhu to review from time to time his own failings. It is good for a bhikkhu to review from time to time the failings of others. It is good for a bhikkhu to review from time to time his own success. It is good for a bhikkhu to review from time to time the success of others. Overcome by eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. Which eight? 1. Bhikkhus, overcome by acquisitions, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. 2. Overcome by loss, 3. by fame, 4. by disrepute, 5. by honor, 6. by dishonor, 7. by evil wishes, 8. by evil friendship, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. Bhikkhus, overcome by these eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. Bhikkhus, it is good for a bhikkhu to overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell. Bhikkhus, what reason does a bhikkhu have to overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell? Bhikkhus, if a bhikkhu does not overcome arisen acquisitions while dwelling, defilements that are troublesome and afflictive would arise. If he overcomes arisen acquisitions while dwelling, then those defilements that are troublesome and afflictive do not arise. Bhikkhus, if a bhikkhu does not overcome arisen loss, fame, disrepute, honor, dishonor, evil wishes, or evil friendship while dwelling, defilements that are troublesome and afflictive would arise. If he overcomes arisen evil friendship while dwelling, then those defilements that are troublesome and afflictive do not arise. Bhikkhus, this is the reason a bhikkhu should overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell. Therefore, bhikkhus, you should train thus: 'We will overcome arisen acquisitions and dwell, we will overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell.' Thus, bhikkhus, you should train." ------- **Related Teachings:** [Eight states to observe for to verify if one has understood the true dhamma (AN 8.53)](https://lemmy.world/post/14684278) - A teaching by the Buddha on investing and independently verifying true dhamma from counterfeit dhamma. [Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)](https://lemmy.world/post/11397860) - The Buddha's teachings when practiced become a support for the mind, allowing it to remain steady in situations that once used to shake it up. [Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)](https://lemmy.world/post/11370866) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards.