Early Buddhism - Words of the Buddha

"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 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) ↗️ - 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) - 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) are the diverse external elements of sense experience.

• All is Burning (SN 35.28) - 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). This isn't necessary, however, eating within an interval can likely help.

• A bucket of rice: 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 ↗️ - 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) - Short teachings on the importance of mindfulness of the body.

• The Four Establishments of Mindfulness (MN 10) - 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)

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) - Stinginess regarding dwellings, families, gains, reputation and teachings should be abandoned to dwell in the first jhāna.

• The Path to Liberation with similes - 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) - 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) - 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) - 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) - 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) - 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 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 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.

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) - 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) - 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) - 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) - 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) - 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) ↗️ - 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: 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) - 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) - 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) - 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) - 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) - 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) - 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.

"Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final knowledge (enlightenment) in this very life or, if there is a trace of clinging left, the state of non-returning.

What are these five?

Here, bhikkhus, a bhikkhu develops the base of spiritual power that is endowed with collectedness arising from aspiration (enthusiasm, interest) and accompanied by determined and habitual dispositions,

develops the base of spiritual power that is endowed with collectedness due to persistence (energy) and active effort and accompanied by determined and habitual dispositions,

develops the base of spiritual power that is endowed with collectedness due to mind (consciousness) and active effort and accompanied by determined and habitual dispositions,

develops the base of spiritual power that is endowed with collectedness due to investigation (reflection and close examination) and accompanied by determined and habitual dispositions,

and this makes the fifth.

Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final knowledge in this very life or, if there is a trace of clinging left, the state of non-returning."

The spiritual power in this teaching is a reference to the state of enlightenment as well as other perceptual attainments that occur as a result of dwelling in collectedness through a well-developed practice of the eightfold path.

Related Teachings:

Training for the higher mind: Immersion, Exertion and Equanimity (AN 3.102) - The Buddha is sharing on the practices of meditation, right effort and cultivation of equanimity.

The Path to Liberation with similes | Five Hindrances, Four Jhānas, Three True Knowledges (MN 39) - 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. Across all the discourses, these are some of the most descriptive sign posts illuminating the path, and verifiable as one applies the training guidelines.

Just as a poorly covered house, is penetrated by rain; so is an untrained mind, penetrated by passion.

-- DhammaPada Verse 13

Just as a well-covered house, is not penetrated by rain; so is a well-trained mind, not penetrated by passion.

-- DhammaPada Verse 14

Picture: Angkor Wat Temple Tree, Cambodia

Related Teachings:

Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) - The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, and quests.

All is Burning (SN 35.28) - The “all” consisting of the six interior and exterior sense bases is burning.

Tranquility and Insight (AN 2.31) - Cultivation of tranquility and insight play a part in the realization of the path.

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.

1 From harm to oneself, fear arises, Observe the people involved in conflicts; I will recount the urgency of awakening, as it has profoundly stirred within me.

2. Seeing beings floundering, like fish in shallow water; Seeing them obstructed by one another, fear overcame me.

3. The world is completely essence-less, all directions are unsettled; Desiring a sanctuary for myself, I saw no place secure.

4. Indeed, at the ultimate impasse, understanding the obstruction, discontent arose in me; Here then, I discerned the dart, hard to perceive and lodged deep within the heart.

5. Afflicted by that dart, my mind raced in all directions; Upon extracting that very dart, I neither fled nor faltered.

6. In that regard, trainings are praised, Those which are highly esteemed in the world, One should not be engrossed in them; Having fully penetrated all sense-desires, One should train for one's own liberation (Nibbāna).

7. One should be truthful, humble, straightforward, and free from deceit or slander; Without anger, free from the sin of greed the sage overcomes these impurities.

8. One should dwell free of sleepiness, fatigue, and dullness, not dwell in negligence; One should continue without self-importance, with a mind inclined towards Nibbāna.

9. Do not be misled by falsehood, nor cultivate attachment to mere appearances; Fully understand conceit, and conduct oneself without impulsiveness.

10. Do not delight in the old, nor seek comfort in the new; Do not grieve for what is declining, and do not become bound by craving.

11. Greed, I say, is the great flood, longing, a swift and sweeping current; The forming of intentions, the compulsion, the mire of sense-desires is difficult to escape.

12. The sage, not deviating from the truth, stands firmly on the ground; having relinquished all, he is indeed called 'peaceful'.

13. Indeed, he who is wise and has perfect wisdom, having understood the Dhamma, they are independent; rightly he conducts himself in the world, desiring nothing from anyone.

14. One who has crossed beyond sense-desires, the bond in the world so hard to surmount; he neither grieves nor resents, having crossed the stream, he is unbound.

15. What was before, let it wither away, let there be nothing after; if you grasp not at the middle, you will live in peace.

16. In all of name-and-form, for whom there is no 'mine-making' (cherishing); Does not grieve for that which is not, such a one suffers no loss in the world.

17. For whom there is no 'this is mine', nor anything belonging to others; Finding no 'mine-ness', he does not grieve, saying 'nothing is mine'.

18. Without harshness, without greed, without impulses, equal towards all; I declare these benefits, When asked about the unwavering one.

19. For the one knowing the unperturbed, there are no volitional formations at all; Not engaging in new ventures, he sees safety everywhere.

20. Neither in equal nor in unequal, Nor in the superior does the sage speak; Peaceful, free from stinginess, He neither delights in nor rejects anything.

These verses are from Sutta Nipāta, which contains some of the earliest teachings of the Buddha.

Verse 1: Harm to oneself here refers to performing misconducts (harm) by body, speech and mind, i.e. unwholesome kamma. As long as one acts through unwholesome kamme, i.e. produces harm, they will continue experiencing harm back.

Verse 3: The world being essence-less is a reference to all realms of existence, to the five aggregates, and to the six sense bases as being without the essence of permanence, in flux, changing, and lacking any characteristic that is eternal, permanent, free of discontentment that can be regarded as a self. Just as an illusion is essence-less.

Verse 4: The ultimate impasse is a reference to aging afflicting everything, illness afflicting everything, death afflicting everything, loss afflicting everything, obscurity afflicting everything, blame afflicting everything, pain afflicting everything.

Discerning the dart is a reference to the defilements of mind that underlie the self-harm, fear, and agitation that beings constantly undergo as they search for a safe sanctuary in the realms of existences.

Verse 5: Extracting the dart is a reference to the Buddha verifying the ending of the defilments afflicting his mind.

Verse 6: Trainings here are a reference to worldly careers: of accounting, medicine, child care, government service that are praised and regarded as prestigious. The Buddha's advise here is to not be fully consumed by these or in these, and rather to fully understand all of one's sense-desires and train for one's own liberation, Nibbāna.

Verses 7 - 10 are describing the way of practice for the ending of the craving/sense-desire/attachment in the mind.

Verse 11: Forming of intentions here is a reference to intentions formed based on craving/sense-desire/attachment. They're like a compulsion. This teaching on Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) elaborates on this.

Verses 12 - 14 are describing the sage who has arrived at Nibbāna. They have surmounted the very hard to surmount bond of sense-desires. Allure and Drawbacks of Desiring Pleasure (Snp 4.1) shares on the allure and drawbacks of desiring pleasure.

Verses 15 - 17 are describing the letting go of what was before without craving/attaching to anything after. It is such a person who lives in peace, freed from grief. Verses on Ageing (Snp 4.6) is a teaching that provides further reflection on the fleeting lifespan, ageing and grief.

Verse 18: Equal towards all is a reference to having equanimity towards all sense bases and their respective objects (forms, sounds, smells, tastes, touches, and mental objects). There is an equanimity based on diversity and one based on unity, this is referring to the latter. Cutting Off All Affairs (MN 54) distinguishes the two.

This teaching is from the section The Planes of Realization of the book "In the Buddha's Words" by Bhikkhu Bodhi.

For someone who has seen the truth of awakening, the suffering eliminated is like the great earth; what remains is like the dust on the tip of a fingernail.

Thus have I heard - at one time, the Blessed One was residing in Jeta's grove in Sāvatthi, at Anāthapiṇḍika's park.

Then the Blessed One, having taken a small amount of dust on the tip of a fingernail, addressed the monks: "What do you think, bhikkhus, which is more, this small amount of dust on the tip of a fingernail or this great earth?"

"Indeed, venerable sir, the great earth is more. The small amount of dust on the tip of the fingernail put by the Blessed One does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part compared to the great earth."

"Just so, bhikkhus, for the disciple of the noble ones who has attained right view, who has completely penetrated the four noble truths, this much greater is the suffering that is exhausted and consumed; only a small amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and consumed compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the attainment of the vision of the Dhamma."

Related Teachings:

What is the stream and who is a stream-enterer (SN 55.5) - 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.

Steps toward the Realization of Truth (MN 95) ↗️ - Here, the Buddha shares the key aspects of how one awakens to the truth of awakening - by first understanding (preserving) it, and how one arrives at the truth through building a life practise of the truth that one has awakened to.

Entering the Fixed Course of Rightness (SN 25.1) - The Buddha is sharing here is that an individual who either has experiential confidence in his teachings or has cultivated a partial degree of wisdom through independent verification will not die without having realized the fruit of stream-entry. Plus, a list of teachings a stream-enterer would've verified as they gradually awaken to the truth of enlightenment.

Venerable Sāriputta shares five approaches (with visual similes) to completely remove resentment when it arises towards anyone.

There, the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

"Friend," those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

"Friends, there are these five ways a bhikkhu should use to completely remove resentment when it has arisen. What are the five?

1. Here, friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, resentment should be removed for that kind of person.

2. Again, friends, in the case of a person whose conduct by speech is impure, but whose conduct by body is pure, resentment should be removed for that kind of person.

3. Again, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is also impure, but who from time to time gains an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.

4. Again, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is also impure, and who does not gain an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.

5. Again, friends, in the case of a person whose conduct by body is pure, and whose conduct by speech is pure, and who from time to time gains an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.

6. Friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, how should resentment be removed for that kind of person? Suppose, friends, a bhikkhu who wears rag-robes, seeing a rag on the roadside, would pick it up with his left foot, spread it out with his right foot, and taking what is usable, leave.

In the same way, friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, one should not focus on their impure bodily conduct at that time, but should focus on their pure conduct by speech. In this way, resentment towards that person should be removed.

2. Friends, in the case of a person whose conduct by speech is impure, but whose conduct by body is pure, how should resentment be removed for that kind of person? Suppose, friends, a lotus pond covered with moss. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He would plunge into the pond, part the moss with both hands, and drink the water with his cupped hands, then leave.

In the same way, friends, in the case of a person whose conduct by speech is impure, but whose conduct by body is pure, one should not focus on their impure conduct by speech at that time, but should focus on their pure conduct by body. In this way, resentment towards that person should be removed.

3. Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, but who from time to time gains an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, there was a small amount of water in a cow's footprint. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He might think: 'If I drink this water with my hands or a cup, I will stir it up and make it undrinkable. Let me get down on all fours and drink it like a cow.' So he gets down on all fours, drinks the water, and leaves.

In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, but who from time to time gains an opening in the mind, a state of mental clarity, one should not focus on their impure bodily conduct, nor on their impure conduct by speech at that time. Instead, one should focus on the mental clarity they gain from time to time. In this way, resentment towards that person should be removed.

4. Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is ill, suffering, and gravely sick is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel compassion, sympathy, and a sense of care, thinking, 'Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.'

In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, 'Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure conduct by speech and develop pure conduct by speech, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.'

5. Friends, in the case of a person whose conduct by body is pure and whose conduct by speech is pure, and who from time to time gains an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a clear, sweet, cool, and clean pond, well-established, lovely, and covered with various trees. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He would plunge into the pond, bathe, drink, and after coming out, would sit or lie down in the shade of the trees.

In the same way, friends, in the case of a person whose conduct by body is pure, and whose conduct by speech is pure, and who from time to time gains an opening in the mind, a state of mental clarity, one should focus on their pure bodily conduct, on their pure conduct by speech, and on the mental clarity they gain from time to time. In this way, resentment towards that person should be removed. Friends, when the mind is developed in such an all-around pleasing way towards such a person, it becomes serene.

These are the five ways, friends, by which a bhikkhu should completely remove resentment when it has arisen.

Related Teachings:

Five ways to remove arisen resentment (AN 5.161) - The five ways of removing arisen resentment presented here are by loving-kindness, compassion, equanimity, non-attention, and reflection on kamma.

Developing the mind by classifying thoughts into two categories | Right Intention (MN 19) - This is the most detailed teaching on cultivating right intention. The Buddha describes how he cultivated his mind with a careful categorization of thoughts to cultivate and thoughts to eliminate, understanding their relationship and how it inclines the mind's underlying tendencies.

The Mind of Loving-Kindness (MN 21) - 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.

A discourse where the Buddha shares his superhuman attributes, and the ten Tathāgata powers. This is 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.

Thus have I heard - At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.

At that time, Sunakkhatta, the son of the Licchavis, had recently departed from this Dhamma and discipline. He spoke thus before the Vesāli assembly:

"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. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering (stress/tension/discontentment)."

Then, when it was early morning, the venerable Sāriputta, having put on robe, and taking his bowl, entered Vesāli for alms. The venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, making this statement before the Vesāli assembly: "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. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering."

Then, the venerable Sāriputta, having wandered for alms in Vesāli and having returned from the alms-round after the meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Sāriputta said this to the Blessed One: "Sunakkhatta, Venerable Sir, the son of the Licchavis, has recently departed from this Dhamma and discipline. He speaks thus in the assembly at Vesāli: '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. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering.'"

"Sāriputta, the misguided person Sunakkhatta is angry. And this statement was spoken out of anger. Intending to disparage, Sāriputta, Sunakkhatta, the misguided person, actually speaks praise of the Tathāgata. For, Sāriputta, it is praise of the Tathāgata for one to say: 'The Dhamma he teaches indeed rightly leads the one acting accordingly to the ending of suffering.'

It is possible, Sāriputta, that the misguided person Sunakkhatta does not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One, the worthy one, the perfectly awakened one, accomplished in wisdom and moral conduct, well-gone, knower of the worlds, unsurpassed trainer of persons to be trained, teacher of gods and humans, the Buddha, the Blessed One.'

It is possible, Sāriputta, that the misguided person Sunakkhatta does not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who experiences various types of supernormal powers — becoming one, he becomes many; becoming many, he becomes one; he appears and disappears; he goes unhindered through walls, enclosures, and mountains as if through space; he dives in and out of the earth as if in water; he walks on water without breaking the surface as if on land; he flies cross-legged through the sky like a bird; he touches and strokes the moon and sun, mighty and powerful; he even reaches the Brahmā world with his body.'

It is possible, Sāriputta, that the misguided person Sunakkhatta does not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who, with his purified divine ear element surpassing that of humans, hears both kinds of sounds, divine and human, whether far or near.'

It is possible, Sāriputta, that the misguided person Sunakkhatta does not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who comprehends with his own mind the minds of other beings, other individuals. He knows a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he knows a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he knows a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he knows a contracted mind as contracted and a distracted mind as distracted; he knows an exalted mind as exalted and an unexalted mind as unexalted; he knows a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he knows a collected mind as collected and an uncollected mind as uncollected; he knows a liberated mind as liberated and an unliberated mind as unliberated.'

Sāriputta, there are these ten Tathāgata powers endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. Which ten?

1. Here, Sāriputta, the Tathāgata knows, as it actually is, the possible as possible and the impossible as impossible. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

2. Further, again, Sāriputta, the Tathāgata knows the outcomes of actions performed in the past, future, and present according to their causes and conditions, as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

3. Further, again, Sāriputta, the Tathāgata knows the path leading to all destinations as it actually is. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

4. Further, again, Sāriputta, the Tathāgata knows the world with multiple diverse elements as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

5. Further, again, Sāriputta, the Tathāgata knows the various inclinations of beings as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

6. Further, again, Sāriputta, the Tathāgata knows the different faculties of other beings and individuals as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

7. Further, again, Sāriputta, the Tathāgata knows the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

8. Further, again, Sāriputta, the Tathāgata recollects his manifold past lives in detail, such as one birth, two births, and so forth, up to hundreds of thousands of births, including names, clans, appearances, experiences, and locations. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

9. Further, again, Sāriputta, the Tathāgata sees beings passing away and arising, with his divine eye, purified and surpassing human vision. He knows beings as lowly or exalted, beautiful or ugly, fortunate or unfortunate, according to their actions. He knows those who are engaged in bodily, verbal, and mental misconduct, who disparage the noble ones and hold wrong views, and their resulting fate in unfortunate realms. He also knows those who are engaged in bodily, verbal, and mental good conduct, who do not disparage the noble ones and hold right views, and their resulting fate in fortunate realms. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

10. Further, again, Sāriputta, the Tathāgata dwells having personally realized with direct knowledge the destruction of the taints, experiencing the liberation of mind and liberation by wisdom, in the visible state. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Sāriputta, these are the ten Tathāgata powers endowed with which 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.

The verbatim repetition of Sunakkhatta's statement is showing a way of practicing that the Buddha and his students followed. When one hears a perspective of another, one remembers it well and then confirms if they have retained it correctly and get advice to understand it completely. This in contrast to the assumption-making tendency of the mind (based on the fetter of ignorance), of building views and opinions without closely examining and verifying.

Related Teachings:

The Buddha and the Arahant (SN 22.58) - The Buddha shares the similarities and differences between him and another liberated by wisdom.

Sāriputta's bold declaration about Buddhas of the past, future and present (SN 47.2) - 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.

Why does the Buddha teach the removal of desire and lust (SN 22.2) - A number of mendicants are heading for lands west, but the Buddha advises them to speak with Sāriputta before they go. Sāriputta reminds them that in foreign lands they will be scrutinized for their understanding, so they need to be able to answer questions on the teaching. He goes on to explain that the Dhamma is for the removal of desire for the five aggregates.

Those who think the unessential is essential, and see the essential as unessential; They do not attain the essence, being in the domain of wrong intention.

-- DhammaPada Verse 11

And those who know the essential as essential, and the unessential as unessential; They attain the essence, being in the domain of right intention.

-- DhammaPada Verse 12

Related Teachings:

Thoughts arise from a cause, not without a cause (SN 14.12) - 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.

Developing the mind by classifying thoughts into two categories | Right Intention (MN 19) - The Buddha describes how he cultivated his mind with a careful categorization of thoughts to cultivate and thoughts to eliminate, understanding their relationship and how it inclines the mind's underlying tendencies.

A Heap of Bones (ITI 24) - The Buddha shares on the incomprehensible nature of an eon in samsāra with a visual simile.

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.

Once, the Blessed One was dwelling in Ayujjhā (Ayodhya) on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

"Just as, bhikkhus, this river Ganges might carry along a large lump of foam, a person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in a lump of foam, bhikkhus?

In the same way, bhikkhus, whatever form there is, whether in the past, the future, and the present... whether far or near, a bhikkhu sees it, reflects on it, and thoroughly examines it. Upon seeing it, reflecting on it, and thoroughly examining it, it appears to him as empty, hollow, and without essence. For what essence could there be in form, bhikkhus?

Just as, bhikkhus, during the autumn season when the sky is thick with clouds and it rains, bubbles form on the surface of the water. A person with good sight would see them, reflect on them, and thoroughly examine them. Upon seeing them, reflecting on them, and thoroughly examining them, they would appear to him as empty, hollow, and without essence. For what essence could there be in a water bubble, bhikkhus?

In the same way, bhikkhus, whatever feelings there are, whether in the past, the future, and the present... whether far or near, a bhikkhu sees them, reflects on them, and thoroughly examines them. Upon seeing them, reflecting on them, and thoroughly examining them, they appear to him as empty, hollow, and without essence. For what essence could there be in feelings, bhikkhus?

Just as, bhikkhus, during the last month of the hot season, at midday, a mirage shimmers. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in a mirage, bhikkhus?

In the same way, bhikkhus, whatever perceptions there are, whether in the past, the future, and the present... whether far or near, a bhikkhu sees them, reflects on them, and thoroughly examines them. Upon seeing them, reflecting on them, and thoroughly examining them, they appear to him as empty, hollow, and without essence. For what essence could there be in perceptions, bhikkhus?

Just as, bhikkhus, a man seeking heartwood, searching for the essence of heartwood, and on a quest for heartwood, taking a sharp axe, would enter the forest. There he would see a large banana tree, straight, young, and without a defect. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would peel away the outer sheaths. Peeling away the outer sheaths, he would not find even softwood, much less heartwood. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in the trunk of a banana tree, bhikkhus?

In the same way, bhikkhus, whatever volitional formations there are, whether in the past, the future, and the present... whether far or near, a bhikkhu sees them, reflects on them, and thoroughly examines them. Upon seeing them, reflecting on them, and thoroughly examining them, they appear to him as empty, hollow, and without essence. For what essence could there be in volitional formations, bhikkhus?

Just as, bhikkhus, a magician or a magician's apprentice might display a magic trick at a crossroads. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in a magic trick, bhikkhus?

In the same way, bhikkhus, whatever consciousness there is, whether in the past, the future, and in the present... whether far or near, a bhikkhu sees it, reflects on it, and thoroughly examines it. Upon seeing it, reflecting on it, and thoroughly examining it, it appears to him as empty, hollow, and without essence. For what essence could there be in consciousness, bhikkhus?

Seeing thus, bhikkhus, the instructed noble disciple grows disenchanted with form, grows disenchanted with feelings, grows disenchanted with perceptions, grows disenchanted with volitional formations, grows disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is insight that he is liberated. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'

Thus spoke the Blessed One. Having said this, the Well-Gone one, the teacher, further said:

"Form is like a lump of foam, Feeling is like a water bubble; Perception is like a mirage, Volitional formations are like a banana tree; And consciousness is like a magic trick, So taught the Kinsman of the Sun (an epithet of the Buddha).

As one reflects on them, Thoroughly examines them; They appear as empty, hollow, and without essence, To one who sees them thus.

This body too, when comprehended By the one with great wisdom; Is seen as having abandoned the three things (life, heat, and consciousness), Form as discarded.

When life, heat, and consciousness, Depart from this body; It lies there thrown away, Like an inanimate thing discarded by others.

Such is the continuity of this illusion, A babble of children in a magic show; It is described as a murderer, With no essence to be found therein.

Thus should a bhikkhu contemplate the aggregates, With energy aroused; By day or by night, Ever mindful and aware.

One should abandon all attachments, And make oneself one's own refuge; Living as if one's head was on fire, Aiming for the imperishable goal."

Related Teachings:

The defining characteristic of living beings (SN 23.2) - 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.

A teaching on the Turning of the Aggregates of Clinging (SN 22.56) - 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.

Buddha answers 10 questions on the aggregates (SN 22.82) - On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.

"Bhikkhus, there are these three types of persons existing in the world. What three? The person with a mind like a sore, the person with a mind like lightning, and the person with a mind like diamond.

And what, bhikkhus, is the person with a mind like a sore? Here, bhikkhus, a certain person is irritable, very afflicted; even when lightly criticized, they become upset, angry, resentful, and show hatred and displeasure. Just as, bhikkhus, an open sore, when struck by wood or struck by a stone, discharges even more, so too, bhikkhus, here a certain person is irritable, very afflicted; even when lightly criticized, they become upset, angry, resentful, and show hatred and displeasure. This is called the person with a mind like sore.

And what, bhikkhus, is the person with a mind like lightning? Here, bhikkhus, a certain person understands as it really is: 'This is suffering'; 'This is the origin of suffering'; 'This is the cessation of suffering'; 'This is the path leading to the cessation of suffering.' Just as, bhikkhus, a person with sight in the dark of the night sees forms by a flash of lightning, so too, bhikkhus, here a certain person understands as it really is: 'This is suffering'; 'This is the origin of suffering'; 'This is the cessation of suffering'; 'This is the path leading to the cessation of suffering.' This is called the person with a mind like lightning.

And what, bhikkhus, is the person with a mind like diamond? Here, bhikkhus, a certain person, through the wearing away of the defilements, realizes with direct knowledge and attains in this very life the taintless liberation of mind and liberation by wisdom, and dwells in it. Just as, bhikkhus, there is nothing that can break a diamond, whether it be a gem or a rock, so too, bhikkhus, here a certain person, through the wearing away of the defilements, realizes with direct knowledge and attains in this very life the taintless liberation of mind, liberation by wisdom, and dwells in it. This is called the person with a mind like diamond.

These, bhikkhus, are the three types of persons existing in the world."

Related Teachings:

Who to not associate with (AN 3.27) - The Buddha shares guideline on choosing one's associations and company. For it is through associations that one can decline, avoid decline or grow in qualities.

Ethics, confidence, diligence precede the eightfold path (SN 46.50 - 54) - As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path.

A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths - A collection of teachings on understanding the four noble truths.

At Sāvatthi.

"Bhikkhus, when one delights in and craves things that are the basis for fetters, there is a descent of consciousness.

With consciousness as condition, name-and-form comes to be; with name-and-form as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, clinging comes to be; from clinging as condition, there is becoming; from becoming, there is birth; from birth, there arises aging and death, sorrow, lamentation, pain, displeasure, and despair. Such is the origin of this whole mass of suffering.

Suppose, bhikkhus, there is a great tree. As long as its roots remain, even if the trunk is cut down, it will continue to grow.

Similarly, when one delights in and craves things that are the basis for fetters, there is a descent of consciousness, which leads to the continuation of the cycle of suffering.

However, bhikkhus, when one does not delight in and does not crave things that are the basis for fetters, there is no descent of consciousness.

When there is no descent of consciousness, there is no name-and-form; with the cessation of name-and-form, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.

Suppose, bhikkhus, there is a great tree. If a man were to come with a spade and basket and dig up its roots, causing the roots to be cut and withered, that tree would not grow anymore. Similarly, when one does not delight in and crave things that are the basis for fetters, there is no descent of consciousness, which leads to the cessation of the cycle of suffering."

This is a teaching that is pointing to how one breaks through seeing the second and third noble truths through practice. A practitioner dwelling with mindfulness and full awareness would be able to verify the second and third noble truths through seeing the links of dependent origination arise and cease. Teachings on what is dependent origination and more can be found in the section Shining the Light of Wisdom ↗️ from "In the Buddha's Words" by Bhikkhu Bodhi

This is a gradual process that happens as one is practicing per the gradual training guidelines. The practice areas to be sequentially practiced in similar to formation of a new habit to consistently build the habit and see it transform from being effortful, to becoming easy, to then becoming second nature are as follows:

One can take a good 30-60 days of practice in a particular area to strengthen it. For example: if you see that you can only meditate for 5 minutes a day, or are seeing distractions in your meditations, it's probably a good idea to check the training guidelines in ethical conduct, sense restraint and moderation in eating, as practicing in these will naturally help your meditation practice.

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) ↗️ - 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) - 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) are the diverse external elements of sense experience.

• All is Burning (SN 35.28) - 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). This isn't necessary, however, eating within an interval can likely help.

Related Teachings

• A bucket of rice: 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 ↗️ - 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) - Short teachings on the importance of mindfulness of the body.

• The Four Establishments of Mindfulness (MN 10) - 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)

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) - Stinginess regarding dwellings, families, gains, reputation and teachings should be abandoned to dwell in the first jhāna.

• The Path to Liberation with similes - 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.

Here he grieves, after death he grieves,

the evil-doer grieves in both places;

He grieves, he is tormented,

having seen the impurity of his own actions.

-- DhammaPada Verse 15

Here he rejoices, after death he rejoices,

the doer of good deeds rejoices in both places;

He rejoices, he delights,

having seen the purity of his own actions.

-- DhammaPada Verse 16

Picture: Flowering Garden, Vincent van Gogh, 1888

Related Teachings:

Guarding against irritability in body, speech, thought (DhP 231, 232, 233, 234) - The Buddha is advising against getting irritated, for bad conduct by way of body, speech or thoughts gives rise to ignorance.

Being dear to oneself (SN 3.4) - King Pasenadi of Kosala shares a reflection to the Buddha on how he is dear to oneself and who is not.

Kamma and Its Fruits (MN 135) - The Buddha explains to a brahmin how your deeds in past lives affect you in this life.

This teaching is from the section The Planes of Realization of the book "In the Buddha's Words" by Bhikkhu Bodhi.

At one time, the Blessed One was dwelling in Rajagaha at Vulture Peak Mountain. Then Sutavā, the wanderer, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After having exchanged pleasant and polite conversation, he sat down to one side. After conversing, he sat down to one side and said to the Blessed One:

"Venerable Sir, one time, while dwelling here in Rājagaha at the mountain cave, I directly heard and learned from the Blessed One: 'He who, Sutavā, is a bhikkhu who is an arahant, whose defilements are destroyed, who has lived the spiritual life, done what was to be done, laid down the burden, reached the ultimate goal, destroyed the fetters of existence, and is released by perfect wisdom, he is incapable of transgressing in five ways —

1. incapable of intentionally taking the life of a living being,

2. incapable of taking what is not given,

3. incapable of engaging in sexual intercourse,

4. incapable to knowingly speak falsely, and

5. incapable to use stored up goods as he did before, when he was a householder.

Is it true, Venerable Sir, that this was well heard, well learned, well attended to, and well retained by me?"

"Indeed, Sutavā, this was well heard, well learned, well attended to, and well retained by you. Before and now, I declare: 'A bhikkhu who is an arahant, whose defilements are destroyed, who has lived the spiritual life, done what was to be done, laid down the burden, reached the ultimate goal, destroyed the fetters of existence, and is released by perfect wisdom, is incapable of transgressing in nine ways —

1. incapable of intentionally take the life of a living being,

2. incapable of taking what is not given,

3. incapable of engaging in sexual intercourse,

4. incapable to knowingly speak falsely,

5. incapable to use stored-up goods as he did before, when he was a householder,

6. incapable to act out of impulse (based on desire),

7. incapable to act out of aversion (based on ill-will),

8. incapable to act out of delusion (tendency of the mind to not closely examine and verify), and

9. incapable to act out of fear.'

Before and now, I declare: 'He who is a bhikkhu who is an arahant, whose defilements are destroyed, who has lived the spiritual life, done what was to be done, laid down the burden, reached the ultimate goal, destroyed the fetters of existence, and is released by perfect wisdom is incapable of transgressing in these nine ways.'"

Related Teachings:

Eight Persons Worth of Gifts (AN 8.59) - 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 notes break down the fetters that one is released from at each individual stage of enlightenment.

Entering the Fixed Course of Rightness (SN 25.1) - The Buddha shares in this teaching that an individual who either has confidence in his teachings through having independently verified them or has cultivated a partial degree of wisdom through independent verification (but hasn't cultivated reflective wisdom yet) will not die without having realized the fruit of stream-entry.

The Buddha and the Arahant (SN 22.58) - The Buddha shares the similarities and differences between him and another liberated by wisdom.

Thus have I heard — at one time the Blessed One was dwelling at Rajagaha on Vulture Peak Mountain.

At that time, the venerable Soṇa was residing in Rajagaha in the Cool Grove. Then, while the venerable Soṇa was alone in seclusion, the following thought arose in his mind: "Indeed, all the Blessed One's disciples who live with energy aroused are like me. Yet my mind is not released from the defilements without clinging. I have wealth in my family; it is possible to enjoy the wealth and to do meritorious deeds. What if I were to abandon the training, return to the lay life, enjoy wealth, and do meritorious deeds?"

Then the Blessed One, knowing the thought in the venerable Soṇa's mind — as easily as a strong man might extend his flexed arm or flex his extended arm — disappeared from Vulture Peak Mountain and appeared in front of the venerable Soṇa in the Cool Grove. The Blessed One sat down on a prepared seat. The venerable Soṇa paid homage to the Blessed One and sat down to one side.

The Blessed One said to the venerable Soṇa: "Soṇa, when you were alone in seclusion, did this thought arise in your mind: 'Indeed, all the Blessed One's disciples who live with aroused energy are like me. Yet my mind is not released from the defilements without clinging. I have wealth in my family; it is possible to enjoy the wealth and to do meritorious deeds. What if I were to abandon the training, return to the lay life, enjoy wealth, and do meritorious deeds?'"

"Yes, venerable sir."

"What do you think, Soṇa, were you not skilled in playing the lute (sitār) when you were a householder?"

"Yes, venerable sir."

"What do you think, Soṇa, when the strings of your lute were too tight, was your lute at that time harmonious and playable?"

"No, venerable sir."

"What do you think, Soṇa, when the strings of your lute were too loose, was your lute at that time harmonious and playable?"

"No, venerable sir."

"But when the strings of your lute were neither too tight nor too loose but tuned to the middle pitch, was your lute then harmonious and playable?"

"Yes, venerable sir."

"Similarly, Soṇa, excessive energy leads to restlessness, and too little energy leads to laziness. Therefore, Soṇa, resolve on balanced energy, break through to a balanced state of the faculties, and pay attention to that sign."

"Yes, venerable sir," the venerable Soṇa replied.

Then the Blessed One, having instructed the venerable Soṇa with this advice — as easily as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Cool Grove and appeared on Vulture Peak Mountain.

Then the venerable Soṇa, after a while, resolved on balanced energy, had a break through to a balanced state of the faculties, and paid attention to that sign. Then the venerable Soṇa, living alone, diligent, with continuous effort, and resolute, soon realized for himself, through direct knowledge, that ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, knowing and realizing it for himself, he abided in it.

He directly knew: "Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more for this state of being." And the venerable Soṇa became one of the arahants.

Then the venerable Soṇa, having attained arahantship, thought: "Let me now approach the Blessed One and declare my attainment of arahantship." Then the venerable Soṇa approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the venerable Soṇa said to the Blessed One:

"Venerable sir, the bhikkhu who is an arahant, whose defilements are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, is established in six things — he is established in renunciation (giving up of sensual pleasures), established in seclusion, established in harmlessness, established in non-craving, established in non-clinging, and established in non-delusion (fully aware with mental clarity and unconfused, established in close examination and verification).

There might be, however, venerable sir, for some venerable one, this thought: 'This venerable one is established in renunciation only on account of mere faith.' Indeed, venerable sir, this should not be viewed thus. The bhikkhu whose defilements are destroyed, who has lived the spiritual life, done what had to be done, seeing no more duties of his own or any accumulation of the done, due to the wearing away of passion, being free of passion, is established in renunciation; due to the wearing away of aversion, being free of aversion, is established in renunciation; due to the wearing away of delusion, being free of delusion, is established in renunciation.

There might be, however, venerable sir, for some venerable one, this thought: 'This venerable one is established in seclusion only for the sake of gain, honor, and fame.' Indeed, venerable sir, this should not be viewed thus. The bhikkhu whose defilements are destroyed, who has lived the holy life, done what had to be done, seeing no more duties of his own or any accumulation of the done, due to the wearing away of passion, being free of passion, is established in seclusion; due to the wearing away of aversion, being free of aversion, is established in seclusion; due to the wearing away of delusion, being free of delusion, is established in seclusion.

There might be, however, venerable sir, for some venerable one, this thought: 'This venerable one is established in harmlessness only due to attachment to rules and observances.' Indeed, venerable sir, this should not be viewed thus. The bhikkhu whose defilements are destroyed, who has lived the holy life, done what had to be done, seeing no more duties of his own or any accumulation of the done, due to the wearing away of passion, being free of passion, is established in harmlessness; due to the wearing away of aversion, being free of aversion, is established in harmlessness; due to the wearing away of delusion, being free of delusion, is established in harmlessness.

Due to the wearing away of passion, being free of passion, one is established in non-craving; due to the wearing away of aversion, being free of aversion, one is established in non-craving; due to the wearing away of delusion, being free of delusion, one is established in non-craving.

Due to the wearing away of passion, being free of passion, one is established in non-clinging; due to the wearing away of aversion, being free of aversion, one is established in non-clinging; due to the wearing away of delusion, being free of delusion, one is established in non-clinging.

Due to the wearing away of passion, being free of passion, one is established in non-delusion; due to the wearing away of aversion, being free of aversion, one is established in non-delusion; due to the wearing away of delusion, being free of delusion, one is established in non-delusion.

Thus, venerable sir, for a bhikkhu whose mind is rightly liberated, even if many forms cognizable by the eye come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena. 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 phenomena (ideas, feelings, thoughts) cognizable by the mind come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena.

Just as, venerable sir, a solid rock mountain, unbroken and without hollows, one solid mass, would not be shaken, disturbed, or cause to tremble by a heavy storm of wind and rain coming from the east, the west, the north, or the south;

Just so, venerable sir, for a bhikkhu whose mind is rightly liberated, even if many forms cognizable by the eye come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena. 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 phenomena cognizable by the mind come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena.

For one established in renunciation, and the seclusion of mind; established in non-ill will, and the destruction of clinging.

For one established in the wearing away of craving, and non-delusion of mind; Seeing the arising of phenomena, the mind is rightly liberated.

For him rightly liberated, the bhikkhu with a peaceful mind; There is no accumulation of deeds, and no more tasks remain to be done.

Just as a solid rock, is not shaken by the wind; So forms, tastes, sounds, odors, and tactile sensations, all.

Desirable and undesirable phenomena, do not disturb one who is such; The steady mind, fully liberated, sees the impermanence of all.

In this teaching, the Buddha is sharing on the middle way in a brief manner. The Buddha's advise to Sona on paying attention to the sign when the mind is in the balanced state refers to the being mindful of mental qualities of the seven awakening factors in and of itself: particular to the seven factors of enlightenment. Once one is able to dwell in each of the seven qualities, one can build a recognition of this dwelling and then check if one is indeed dwelling with all seven factors of enlightenment. Dwelling here while walking, standing, sitting, lying down, doing work, chores, is ideal to break through to the four noble truths.

Related Teachings:

Awakening factors to develop when the mind is tired and when the mind is energetic (SN 46.53) ↗️ - This teaching shares practical ways to bring the mind to the "middle" when it is either tired leading to laziness or when it is energetic leading to restlessness.

A regular practice of meditation clears the mind of obstructions - A dedicated practice of meditation is always useful to auto-tune the mind to the "middle".

The Four Establishments of Mindfulness (MN 10) - The fourth section of this teaching describes how one applies mindfulness of the mental qualities in and of itself.

Indeed, life is brief, Even a hundred years pass swiftly by; Whoever may live beyond this, Still, ultimately, is worn away by old age.

People grieve over their possessions, Truly, no possessions are permanent; Realizing separation is ever-present, One should dwell free from possessions.

By death, that too is relinquished, That which one deems as 'mine'; Realizing this, the wise, Should not cling to selfhood.

Just as a dream encountered, that a person no longer sees on waking up; Similarly, the beloved, once departed, Once dead, are no longer seen.

Even those people who have been seen and heard, Whose names are often spoken; Only their names will remain, Merely as symbols of the departed.

Grief, lamentation, and stinginess, Are not abandoned by the greedy for possessions; Therefore, sages, renouncing attachments, Practiced, observing safety and peace.

A bhikkhu who practices withdrawal, Finding solace in a secluded seat; They call this harmony, For he does not show a self in his dwelling.

The sage, unattached, impartial everywhere, Neither favors the dear nor rejects the disliked; In him, neither lamentation nor greed takes hold, Like water that does not cling to a leaf.

Just like a water droplet on a lotus, That does not stick to the lotus; So too, the sage remains unattached, To what is seen, heard, or sensed.

The purified one forms no notions, From what is seen, heard, or sensed; He seeks purity from no other source, For he is neither bound by desire nor seeks to escape it.

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.

Picture: Silence Through the Ages, Max Ernst, 1968

Related Teachings:

The Human Condition: From "In the Buddha's Words" by Bhikkhu Bodhi ↗️ - A collection of teachings on the human condition from the anthology: In the Buddha's Words by Bhikkhu Bodhi

The appearance and dissolution of the world (SN 12.44) - The Buddha explains on the appearance of the world and its dissolution through sense contact and dependent origination.

Intoxicated with Vanity of Youth, Health and Life (AN 3.31) - In this teaching, the Buddha recounts his delicate bringing up, and warns on the three intoxications: of youth, health, and life.

At Sāvatthi.

"Just as elements, bhikkhus, beings associate and come together. The faithless associate and come together with the faithless; the unashamed associate and come together with the unashamed; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith (confidence); the conscientious associate and come together with the conscientious; the wise associate and come together with the wise.

Even in the past, bhikkhus, just as elements, beings associated and came together, the faithless associated and came together with the faithless; the unashamed associated and came together with the unashamed; the unwise associated and came together with the unwise; those with faith (confidence) associated and came together with those with faith (confidence); the conscientious associated and came together with the conscientious; the wise associated and came together with the wise.

Even in the future, bhikkhus, just as elements, beings will associate and come together, the faithless will associate and come together with the faithless; the unashamed will associate and come together with the unashamed; the unwise will associate and come together with the unwise; those with faith (confidence) will associate and come together with those with faith; the conscientious will associate and come together with the conscientious; the wise will associate and come together with the wise.

Even now, bhikkhus, at the present time, just as elements, beings associate and come together. The faithless associate and come together with the faithless; the unashamed associate and come together with the unashamed; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith; the conscientious associate and come together with the conscientious; the wise associate and come together with the wise.

Just as elements, bhikkhus, beings associate and come together. The faithless associate and come together with the faithless; the reckless associate and come together with the reckless; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith; those with moral dread associate and come together with those with moral dread; the wise associate and come together with the wise ... (and so on).

Should be expanded like the first round.

Just as elements, bhikkhus, beings associate and come together. The faithless associate and come together with the faithless; the unlearned associate and come together with the unlearned; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith; the learned associate and come together with the learned; the wise associate and come together with the wise ... (and so on).

Just as elements, bhikkhus, beings associate and come together. The faithless associate and come together with the faithless; the lazy associate and come together with the lazy; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith; the energetic associate and come together with the energetic; the wise associate and come together with the wise ... (and so on).

Just as elements, bhikkhus, beings associate and come together. The faithless associate and come together with the faithless; the forgetful associate and come together with the forgetful; the unwise associate and come together with the unwise; those with faith (confidence) associate and come together with those with faith; the mindful associate and come together with the mindful; the wise associate and come together with the wise ... (and so on).

In this discourse, the Buddha is sharing that beings associate and come together based on shared qualities and traits. As you grow and evolve your qualities through learning, reflecting and practicing the teachings, you also allow space for your existing relationships to upgrade as well as for new relationships to form based on your growing and evolving qualities.

Related Teachings:

The defining characteristic of living beings (SN 23.2) - 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.

Four Bases of Supportive Relationships (AN 4.32) - Giving, kind speech, beneficial action and impartiality are the four bases of supportive 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

Even if a person speaks many eloquent words,

if they do not act accordingly, being heedless;

Like a cowherd counting others' cows,

they do not partake in the true ascetic life.

-- DhammaPada Verse 19

Even if a person speaks few eloquent words,

If they act according to the Dhamma,

Abandoning passion, aversion, and delusion,

Clearly comprehending with a well-liberated mind,

Not clinging here or hereafter,

They partake in the true ascetic life.

-- DhammaPada Verse 20

Passion here refers to the strong longing and yearning in the mind to pull towards the objects of its affection.

Aversion similarly refers to the pushing away of the objects that the mind has a dislike for, that which it deems unworthy/repulsive.

Both conditions refer to the mind that is operating with craving/sensual desire/attachment/holding on, and are rooted in the lack of close examination of how things have come to me (the marker of delusion).

Picture Credit: The Human Condition, René Magritte, 1935

Related Teachings:

The Spiritual Life (AN 4.25) - The spiritual life is not led to deceive people, not for gaining their applause, not for acquiring gains and honors, not for winning an argument, nor out of a desire for people to know 'thus about me'.

Cultivating faith to awaken to the truth (SN 55.55) ↗️ - The Buddha shares stream entry as a simile to awakening to the truth of his teachings. He highlights the factors that leads one to awaken to the truth of enlightenment when followed.

Why does the Buddha teach the removal of desire and lust (SN 22.2) - The Buddha teaches for the removal of desire for the five aggregates.

This teaching is from the section Shining the Light of Wisdom ↗️ of the book "In the Buddha's Words" by Bhikkhu Bodhi.

Thus have I heard - The Blessed One, the Worthy One, has spoken thus:

"There are, bhikkhus, two Nibbāna elements. What are the two? The Nibbāna element with fuel remaining and the Nibbāna element with no fuel remaining.

And what, bhikkhus, is the Nibbāna element with fuel remaining?

Here, bhikkhus, a bhikkhu is an arahant, with taints eradicated, having lived the spiritual life, done what had to be done, laid down the burden, achieved the ultimate goal, severed the fetters of existence, and is fully liberated through right wisdom (complete comprehension of how things have come to be). However, his five sense faculties still operate. Because of their operation without impairment, he experiences what is agreeable and disagreeable, and feels pleasure and pain. The ending of passion (greed, desire, attachment), the ending of aversion (ill-will, hatred, resentment), the ending of delusion (assumption making tendencies, absence of close examination and verification) — this is called, bhikkhus, the Nibbāna element with fuel remaining.

And what, bhikkhus, is the Nibbāna element with no fuel remaining?

In this case, bhikkhus, a bhikkhu is an arahant, with taints eradicated, having lived the spiritual life, done what had to be done, laid down the burden, achieved the ultimate goal, severed the fetters of existence, and is fully liberated through right wisdom. For him, bhikkhus, right here, all sensations will be cooled and not delighted in any longer. This is called, bhikkhus, the Nibbāna element without fuel remaining. These, bhikkhus, are the two elements of Nibbāna."

The Blessed One spoke thus, it is said:

"These two elements of Nibbāna were clarified

By the one with insight, detached and serene.

The first element pertains to this current life,

it is what remains when the bond to rebirth is broken;

The second element pertains to beyond this life,

where all states of existence utterly cease.

Those who, understanding this, attain the unconditioned state,

their minds liberated, the bond to rebirth broken;

reaching the essence of the Dhamma, delighting in its cessation,

such balanced ones relinquish all states of existence."

This matter too was spoken by the Blessed One, thus have I heard.

Related Teachings:

The effects of cultivating the eightfold path are gradual (DhP 273) - The Eightfold Path is the way of practice that culminates in the realization of Nibbana. The mind abiding in Nibbāna is calm, serene, content and at peace, these mental qualities are unconditionally experienced. Due to this, an enlightened being has blossoming personal and professional relationships, is freed from experiencing discontentment, and has a high degree of concentration and memory.

Gradual Training, Gradual Practice, and Gradual Progress (MN 107) - Gradual practice per the gradual training guidelines leads one to experientially observe for the cultivation of the mental qualities of an enlightened being.

33 Synonyms for Nibbāna (from SN 43.12 - 43.44) - This compilation of similar teachings is an invitation to broaden one's personal understanding of what the state of Nibbāna is. While Nibbāna cannot be comprehended fully by an enlightened being, it is useful to have clarity about what it is and what it not.

Once, the Blessed One was staying among the Vajjians at Koṭi Village. There, the Blessed One addressed the bhikkhus: "Because of not fully understanding and not penetrating the Four Noble Truths, bhikkhus, both you and I have run and wandered this long course of samsara, for a very long time.

What are these four?

1. It is because of not fully understanding and not penetrating the noble truth of suffering, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time.

2. It is because of not fully understanding and not penetrating the noble truth of the origin of suffering, ...

3. It is because of not fully understanding and not penetrating the noble truth of the cessation of suffering, ....

4. It is because of not fully understanding and not penetrating the noble truth of the path leading to the cessation of suffering, that both you and I have run and wandered this long course of samsara, for a very long time.

But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth."

This is what the Blessed One said. Having said this, the Well-gone One, the Teacher, further said:

"Due to not seeing as they truly are,

The Four Noble Truths;

We've roamed and wandered on,

Through many a birth in samsara.

These truths now seen,

The net of becoming torn asunder;

The root of suffering cut,

No more is there rebirth."

The four noble truths are the teachings that the Buddha shared widely during his 45-years of teaching career. Here, he is pointing to a summary version of it meant to inspire the bhikkhus to not neglect fully understanding and then penetrating this teaching.

Read the collection of teachings to learn, reflect and independently verify the teachings on the four noble truths in-depth: A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths.