The Buddha shares a powerful verse on what leads one to have had a single auspicious night.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi in Jeta's Grove, in Anāthapiṇḍika's park. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus."

"Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Bhikkhus, I will teach you the summary and analysis of 'One who has had a single auspicious night.' Listen to it and pay close attention, I will speak."

"Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Let not a person revive the past, nor place hope upon the future; For what is past is left behind, and the future is yet unreached.

With insight, see the present state, as it arises, clear and firm; Unshaken, untroubled, that wise one should develop this mind.

Today, the effort must be made, who knows if death will come tomorrow? For there is no bargaining with death, the great army that spares none.

But one who dwells with continuous effort, diligent, both day and night; It is they, the Peaceful Sage has said, who has had a single auspicious night.

How does one revive the past

And how, bhikkhus, does one revive the past? One thinks, 'I was of such form in the past,' and thus finds delight there. One thinks, 'I had such feeling in the past,' and thus finds delight there. One thinks, 'I had such perception in the past,' and thus finds delight there. One thinks, 'I had such volitional formations in the past,' and thus finds delight there. One thinks, 'I had such consciousness in the past,' and thus finds delight there. This is how one revives the past.

And how, bhikkhus, does one not revive the past? One thinks, 'I was of such form in the past,' and does not find delight there. One thinks, 'I had such feeling in the past,' and does not find delight there. One thinks, 'I had such perception in the past,' and does not find delight there. One thinks, 'I had such volitional formations in the past,' and does not find delight there. One thinks, 'I had such consciousness in the past,' and does not find delight there. This is how one does not revive the past.

How does one place hope upon the future

And how, bhikkhus, does one place hope upon the future? One thinks, 'I may have such form in the future,' and thus finds delight there. One thinks, 'I may have such feeling in the future,' and thus finds delight there. One thinks, 'I may have such perception in the future,' and thus finds delight there. One thinks, 'I may have such volitional formations in the future,' and thus finds delight there. One thinks, 'I may have such consciousness in the future,' and thus finds delight there. This is how one places hope upon the future.

And how, bhikkhus, does one not place hope upon the future? One thinks, 'I may have such form in the future,' but does not find delight there. One thinks, 'I may have such feeling in the future,' but does not find delight there. One thinks, 'I may have such perception in the future,' but does not find delight there. One thinks, 'I may have such volitional formations in the future,' but does not find delight there. One thinks, 'I may have such consciousness in the future,' but does not find delight there. This is how one does not place hope upon the future.

Presently arisen phenomena

And how, bhikkhus, is one shaken up by presently arisen phenomena? Here, bhikkhus, an unlearned ordinary person who has not seen the noble ones, is unskilled in the noble Dhamma (teachings), undisciplined in the noble Dhamma, who has not seen the true persons, is unskilled in the true Dhamma, undisciplined in the true Dhamma, perceives form as self, or self as possessing form, or form as in self, or self as in form; perceives feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; perceives perception as self, or self as possessing perception, or perception as in self, or self as in perception; perceives volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations; perceives consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. In this way, bhikkhus, one is shaken up by presently arisen phenomena.

And how, bhikkhus, does one remain unshaken by presently arisen phenomena? Here, bhikkhus, a learned disciple of the noble ones who has seen the noble ones, is skilled in the noble Dhamma, well-disciplined in the noble Dhamma, who has seen the true persons, is skilled in the true Dhamma, well-disciplined in the true Dhamma, does not perceive form as self, nor self as possessing form, nor form as in self, nor self as in form; does not perceive feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling; does not perceive perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; does not perceive volitional formations as self, nor self as possessing volitional formations, nor volitional formations as in self, nor self as in volitional formations; does not perceive consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. In this way, bhikkhus, one remains unshaken by presently arisen phenomena."

The five aggregates are a way of classifying all the phenomena that a living being can experience and potentially hold on to by perceiving an I / me / mine in it.

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.

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.

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

Then, Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Venerable Sāriputta was sitting to one side, the Blessed One said this to him:

"How many, Sāriputta, are the strengths of a bhikkhu who has exhausted the defilements, with which a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me'?"

"Venerable sir, there are ten strengths of a bhikkhu who has exhausted the defilements, with which a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.' What are the ten?

1. Here, venerable sir, for a bhikkhu who has exhausted the defilements, all formations are seen as impermanent, rightly, with perfect wisdom. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

2. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, sensual pleasures are seen as a pit of burning coals, rightly, with perfect wisdom. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

3. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the mind is inclined towards seclusion, leans towards seclusion, slopes towards seclusion, and rests in seclusion, enjoys renunciation, and is entirely freed from all mental qualities that are the source of the defilements. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

4. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the four establishments of mindfulness are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

5. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the four right efforts are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

6. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the four bases of psychic abilities are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

7. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the five faculties are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

8. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the five strengths are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

9. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the seven factors of awakening are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

10. Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the noble eightfold path is cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'

These, venerable sir, are the ten strengths of a bhikkhu who has exhausted the defilements, with which a bhikkhu who has exhausted the defilements declares the exhaustion of the defilements: 'The defilements are exhausted in me.'"

[1] Formations refers to volitional formations, intentions, karmic activity. Seeing these as impermanent, unstable, unreliable is not a belief that is formed, rather through a well-developed practice of the areas outlined in these teachings, one discerns this to their fullest satisfaction.

[2] Similar applies for sensual pleasures. One discerns the discontentment and futility through all of one's accumulated experiences and then lets go of pursuing them.

In both cases, the mind is incapable (unable) to attend to these and see a I/me/mine in them. It is similar to having seen how a magic trick is performed and then, one no longer sees the "magic" when the trick is performed on another occasion.

Related Teachings:

Gradual Training, Gradual Practice, and Gradual Progress (MN 107) - The gradual training guidelines teaching of the Buddha is how a student starting out in the teachings of the Buddha should gradually practice in to see gradual progress.

Gradual training and gradual progress: The Habit Curve - Correlating the gradual training guidelines with the current science of habit formation. Forming new habits requires efforts. However, it gets easier, automatic and second nature over time. Modern science shows picking up a habit takes 20-30 days and growing it fully to become second nature takes 50-60 days. One can apply this to the areas of gradual training guidelines that one needs to cultivate further.

The effects of cultivating the eightfold path are gradual (DhP 273) - While the gradual training guidelines offers a pragmatic way to practice and develop the eightfold path, understanding each component of the eightfold path can help with further alignment of one's practice.

Before long, this body, will lie upon the earth; discarded and devoid of consciousness, like a useless log.

-- DhammaPada Verse 41

Picture: Death and Life, Gustav Klimt, 1915

Related Teachings:

Conflicts cease when one has mindfulness of death (DhP 6)

Upajjhatthana Sutta: Five Subjects for Contemplation ↗️ - Reflecting on aging, sickness, death, parting from beloved, and inheriting one's actions (kamma).

The Five Unobtainable States (AN 5.48) - A wise person reflects on their nature, so they do not suffer when struck by loss.

The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

Hindrances

"Bhikkhus,

1. by frequently paying attention to the things serving as a basis for sensual desire (passion or lust for sensual pleasures), unarisen sensual desire arises, and arisen sensual desire increases and expands.

2. Similarly, by frequently paying attention to the things serving as a basis for ill-will (aversion, contempt, anger, resentment), unarisen ill-will arises, and arisen ill-will increases and expands.

3. By frequently paying attention to the things serving as a basis for dullness and drowsiness, unarisen dullness and drowsiness arises, and arisen dullness and drowsiness increases and expands.

4. By frequently paying attention to the things serving as a basis for restlessness and worry (agitation and edginess, fidgeting, fiddling, uneasiness), unarisen restlessness and worry arises, and arisen restlessness and worry increases and expands.

5. By frequently paying attention to the things serving as a basis for doubt, unarisen doubt arises, and arisen doubt increases and expands.

Awakening Factors

Bhikkhus,

1. by frequently paying attention to the things serving as a basis for the awakening factor of mindfulness, unarisen mindfulness arises, and arisen mindfulness reaches full development through cultivation.

2. By frequently paying attention to the things serving as a basis for the awakening factor of investigation of mental qualities, unarisen investigation arises, and arisen investigation reaches full development through cultivation.

3. By frequently paying attention to the things serving as a basis for the awakening factor of energy (willpower, determination), unarisen energy arises, and arisen energy reaches full development through cultivation.

4. By frequently paying attention to the things serving as a basis for the awakening factor of joy, unarisen [heartfelt] joy arises, and arisen [heartfelt] joy reaches full development through cultivation.

5. By frequently paying attention to the things serving as a basis for the awakening factor of tranquility, unarisen tranquility arises, and arisen tranquility reaches full development through cultivation.

6. By frequently paying attention to the things serving as a basis for the awakening factor of collectedness (stability of mind, mental composure), unarisen collectedness arises, and arisen collectedness reaches full development through cultivation.

7. By frequently paying attention to the things serving as a basis for the awakening factor of equanimity (mental poise), unarisen equanimity arises, and arisen equanimity reaches full development through cultivation."

• By attending to A beautiful mental image: frequently giving careless attention to the sign of beautiful (read MN 13) there is arising and expansion of Hindrance of sensual desire (passion or lust for sensual pleasures)

• By attending to An aversive mental image: frequently giving careless attention to the sign of resistance there is arising and expansion of Hindrance of ill-will (aversion, contempt, anger, resentment)

• By attending to Dissatisfaction, laziness, yawning, passing out after a meal, and sluggishness of mind; frequently giving careless attention to these (read AN 8.80) there is arising and expansion of Hindrance of dullness and drowsiness

• By attending to An untamed mind: lack of sense restraint, frequently giving careless attention to an unsettled mind there is arising and expansion of Hindrance of restlessness and worry (agitation and edginess, fidgeting, fiddling, uneasiness)

• By attending to Frequently giving careless attention to things that lead to doubt, to confusion, to conflict (read MN 16) there is arising and expansion of Hindrance of doubt

• By attending to Following precepts, applying sense restraint, and practicing breathing-mindfulness meditation (read MN 107) there is arising and expansion of Awakening factor of mindfulness

• By attending to Understanding what is wholesome and unwholesome, blamable and blameless, inferior and superior, and dark and bright, learning the teachings of the Buddha with careful attention there is arising and expansion of Awakening factor of investigation of mental qualities

• By attending to Taking initiative, persistence, and continuous effort (read AN 8.80) there is arising and expansion of Awakening factor of energy

• By attending to Cultivation of jhāna 1 (read MN 39) there is arising and expansion of Awakening factor of joy

• By attending to Cultivation of jhāna 2 (read MN 39) there is arising and expansion of Awakening factor of tranquility

• By attending to Cultivation of jhāna 3 (read MN 39) there is arising and expansion of Awakening factor of collectedness

• By attending to Cultivation of jhāna 4 (read MN 39) there is arising and expansion of Awakening factor of equanimity

1.45

"Bhikkhus, suppose there is a lake that is murky, stirred up, and full of mud. A person with good eyesight standing on the shore would not be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is murky. In the same way, it is impossible for a bhikkhu with a murky (an unclear, cloudy, agitated, or disturbed) mind to understand their own welfare, the welfare of others, or the welfare of both, or to realize the distinction in wisdom and vision worthy of the noble ones. Why is that? Because the mind is murky."

1.46

"Bhikkhus, suppose there is a lake that is clear, calm, and ripple-free. A person with good eyesight standing on the shore would be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is clear. In the same way, it is possible for a bhikkhu with a clear (still, tranquil, undisturbed) mind to understand their own welfare, the welfare of others, or the welfare of both, and to realize the distinction in wisdom and vision worthy of the noble ones. Why is that? Because the mind is clear."

Related Teachings:

Teachings on the harmful and beneficial qualities (AN) ↗️ - In this teaching on contrasting pairs, the Buddha shares that harmful qualities when pursued, lead to one's decline in morality, generosity, faith, concentration, and wisdom.

Beings come together and associate based on dispositions (SN 14.15) - In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits.

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.

King Pasenadi asks the Buddha if there is one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. The Buddha explains that diligence is that one Dhamma.

At Sāvatthi.

Having sat down to one side, King Pasenadi of Kosala said this to the Blessed One: "Is there, venerable sir, one Dhamma (principle, teaching), which having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life?"

"There is, great king, one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life."

"But, venerable sir, what is that one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life?"

"Diligence (conscientiousness, care, heedfulness), great king, is that one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. Just as, great king, all the footprints of living beings that walk fit into the footprint of the elephant, and the elephant's footprint is considered ultimate by reason of its size — so too, great king, diligence is the one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life."

The Blessed One said this. Having spoken, the Well-Gone One further said this:

"Long life, health, beauty, heaven and noble birth; Aspiring for lofty delights, one after the next.

The wise praise diligence in the making of merit; The diligent one, the wise person, secures both kinds of welfare.

The welfare in this visible life, and the welfare in the next life; The one who realizes these goals, is called wise."

The Pali word appamāda is translated as the word diligence. This word is a composition of these aspects: where one aspires to do one's work or duty well and thoroughly, with continuous effort, while maintaining both an alertness and a quality of care (softness).

Related Teachings:

A Discourse on Eating, Feelings, and Diligence (MN 70) - The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

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

Make an island which no flood can submerge (DhP 25)

This was said by the Blessed One, said by the Arahant, thus have I heard:

"Bhikkhus, a bhikkhu endowed with two qualities lives contented in this very life, without distress, without trouble, without fever; and upon the breaking up of the body, after death, a good destination is expected. What two? Guarding of the sense doors and moderation in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives contented in this very life, without distress, without trouble, without fever; and upon the breaking up of the body, after death, a good destination is expected."

The Blessed One spoke on this matter. Therefore it is said thus:

"The eye and the ear, and the nose, the tongue, the body, and likewise the mind; for a bhikkhu who has these doors, well-guarded here —

Moderate in eating, restrained in the senses; He gets to bodily and mental ease, and experiences contentment.

With a body not burning, with a mind not burning; Whether by day or by night, such a one dwells in contentment."

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

One can independently verify this teaching by applying it for a period of several weeks and observing for the subsiding of the restlessness/agitation/anxiety in the mind.

Related Teachings:

Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) arise from a lack of sense restraint and mindfulness,

The end of the world can't be reached through experiences (AN 4.45) - In this teaching, the Buddha is sharing that one doesn't get freed from suffering, from discontentment, by having varied experiences or by traveling.

A Bucket of Rice (SN 3.13) - King Pasenadi used a verse given by the Buddha when eating to aid his mindfulness. One can similarly come up with a creative routine as an aid.

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

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the holy life becomes serene.

At Sāvatthi.

While standing to one side, that deity addressed the Blessed One with a verse:

"For those dwelling in the wilderness, peaceful ones who live the holy life; Eating only one meal a day, how does their complexion become serene?"

[The Blessed One]: "They don't grieve over the past, nor do they yearn for the future; They continue to live through the present, by this, their complexion becomes serene.

By yearning for the future, and by grieving over the past; Ignorant persons dry up and wither away, like a green reed cut down."

Related Teachings:

Ailing in body and healthy in mind (SN 22.1) ↗️ - The householder Nakulapitā asks the Buddha for help in coping with old age. The Buddha says to reflect: “Even though I am afflicted in body, my mind will be unafflicted.” Later Sāriputta explains this in terms of the five aggregates.

Mindfulness of body (AN 1.591 - 1.615) - In these series of short teachings, the Buddha is sharing on maintaining a recollection to be aware as one is interacting with the world. One can gradually practice in training in this way by picking one activity and aiming to maintain awareness during this activity.

A regular practice of meditation clears the mind of obstructions - A steady practice of meditating 2x to 3x per day leads to cultivation of mindfulness of the present phenomena.

Irrigators direct the water, arrow-makers bend the arrow; Carpenters shape the wood, And the wise tame themselves.

-- DhammaPada Verse 80

Related Teachings:

The Untamed Mind (AN 1.31 - 40) - In these short teachings, the Buddha is contrasting the potential benefits the mind can lead to when properly trained and cultivated with the potential harm it can lead to when left on its own.

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.

Gradual training and gradual progress: The Habit Curve - Linking the gradual training guidelines with science of habit formation.

Thus have I heard - At one time, the Blessed One was staying at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park. Now at that time, several boys were catching fish between Sāvatthi and Jeta's Grove.

Then the Blessed One, after dressing in the morning and taking his bowl and robe, entered Sāvatthi for alms. The Blessed One saw those several boys between Sāvatthi and Jeta's Grove, catching fish. Seeing them, he approached those boys; and having approached them, he said to the boys: "Are you afraid, boys, of suffering (pain, discomfort, unease, unpleasantness, trouble, stress [dukkha])? Is suffering displeasing to you?" "Yes, venerable sir, we are afraid of suffering; suffering is displeasing to us."

Knowing this, the Blessed One at that time expressed this inspired utterance:

"If you fear suffering, if suffering is displeasing to you; Do not commit evil deeds, whether openly or in secret.

If you commit evil deeds, or plan to commit them; There is no escape from suffering for you, even if you try to flee."

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.

Fear arises from harm (Snp 4.15) - 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.

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.

AN 1.72

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities (unskillful actions, bad habits) to arise, or arisen wholesome qualities to decline as much as habitual engagement in unwholesome qualities and habitual non-engagement in wholesome qualities. Through habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

AN 1.73

"Bhikkhus, I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as much as habitual engagement in wholesome qualities and habitual non-engagement in unwholesome qualities. Through habitual engagement in wholesome qualities, bhikkhus, and habitual non-engagement in unwholesome qualities, unarisen wholesome qualities arise, and arisen unwholesome qualities decline."

Related Teachings:

Independently verifying and understanding the unwholesome qualities and the wholesome qualities (AN 3.66)

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 a dhamma that appears to be true but may not be so on close examination.

Six Qualities to Abandon To Dwell in the first jhāna (AN 6.74) - The thoughts or perceptions of sensual desire, ill-will or harm, when present, prevent for the mental quality of joy to arise in the mind.

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

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

At Sāvatthī.

"Bhikkhus, the lion, the king of animals, in the evening time, leaves his lair; having left his lair, he stretches; having stretched, he looks around in all four directions; having looked around in all four directions, he roars his lion's roar three times; having roared his lion's roar three times, he departs to search for food. When the lion, the king of animals, roars, whatever animals hear the sound of his roar are for the most part filled with fear, a sense of urgency, and dread. Those who live in the holes enter their holes; those who live in the water enter the water; those who live in the forest enter the forest; and the birds flee to the sky. Even those royal elephants, bhikkhus, that are bound with strong ropes in the villages, market towns, and royal capitals, they too, having broken and smashed those bonds, afraid, excreting dung and urine, flee here and there. Thus, bhikkhus, the lion, the king of animals, among the animals, is indeed possessed of great power, influence, and majesty.

In the same way, bhikkhus, when the Tathāgata arises in the world, the Arahant, perfectly enlightened, accomplished in wisdom and conduct, well-gone, knower of the world, the unsurpassed leader of persons to be trained, the teacher of gods and humans, the Buddha, the Blessed One, he teaches the Dhamma thus: 'Such is form, such is the arising of form, such is the dissolution of form; such is feeling, such is the arising of feeling, such is the dissolution of feeling; such is perception, such is the arising of perception, such is the dissolution of perception; such are formations (volitions/choices/decisions), such is the arising of formations, such is the dissolution of formations; such is consciousness, such is the arising of consciousness, such is the dissolution of consciousness.'

Even those deities, bhikkhus, who are long-lived, possessed of beauty, abundant in happiness, dwelling in high celestial mansions for a long time, they too, having heard the Tathāgata's teaching of the Dhamma, are for the most part filled with fear, a sense of urgency, and dread: "It seems, sir, that we are unstable, though we thought ourselves to be stable; it seems, sir, that we are not enduring, though we thought ourselves to be enduring; it seems, sir, that we are not everlasting, though we thought ourselves to be everlasting. It seems, sir, that we are unstable, not enduring, not everlasting, embodied in an individual identity. Thus, bhikkhus, the Tathāgata is indeed possessed of great power, influence, and majesty over the world with its gods."

The Blessed One spoke this. Those bhikkhus were satisfied and rejoiced in the Blessed One's words. The Teacher said this:

"When the Buddha, having directly realized, sets in motion the wheel of Dhamma; For the world with its gods, he is the peerless teacher.

He taught the cessation of self-identity (view of personal existence), and the arising of self-identity; And the Noble Eightfold path, leading to the alleviation of suffering.

Then even those long-lived deities, possessed of beauty and celebrated; Are filled with fear, and dread, like animals before the lion's roar.

'We've not transcended self-identity, It seems, sir, we're not stable;' Thus they say, having heard the words of the Arahant, the steadfast, fully liberated one."

Related Teachings:

Why is he called the Tathagata (ITI 112) - The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the path leading to its cessation.

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.

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. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma: all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.

Like a fish tossed on land, when pulled out from its home in the water; The mind trembles and shakes, struggling to escape Māra's realm.

-- DhammaPada Verse 34

Picture Credit: Three Worlds, M.C. Escher, 1955

Related Teachings:

Guarding the mind leads to a good death (AN 3.109) ↗️ - The Buddha draws causation between the condition of mind, deeds, and the type of death a being will face as a result.

Being dear to oneself (SN 3.4) - One who engages in good conduct by body, speech, and mind is dear to themselves.

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 that fuel growth of ignorance (misapprehension of true reality/misapprehension of how things have come to be).

The Buddha explains the five barriers and five shackles of the mind that prevents one from coming to growth, increase, and fulfillment in his teaching and training.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

"Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Bhikkhus, that a bhikkhu who has not abandoned the five barriers of the mind and not severed the five shackles of the mind should come to growth, increase, and fulfillment in this teaching and training - that is impossible.

What are the five barriers of the mind that have not been abandoned?

1. Here a bhikkhu has doubt and uncertainty about the teacher, does not have confidence and does not settle his mind in faith. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. As his mind does not incline towards exertion, investigation, perseverance, and striving, that is the first barrier of the mind that has not been abandoned.

2. Furthermore, bhikkhus, a bhikkhu has doubt and uncertainty about the Dhamma, does not have confidence, and does not settle his mind in faith. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the second barrier of the mind that has not been abandoned.

3. Furthermore, bhikkhus, a bhikkhu has doubt and uncertainty about the Saṅgha, does not have confidence, and does not settle his mind in faith. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the third barrier of the mind that has not been abandoned.

4. Furthermore, bhikkhus, a bhikkhu has doubt and uncertainty about the training, does not have confidence, and does not settle his mind in faith. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fourth barrier of the mind that has not been abandoned.

5. Furthermore, bhikkhus, a bhikkhu is angry and displeased with his fellow practitioners, has an unsettled mind, and has developed a barrier in his mind. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fifth barrier of the mind that has not been abandoned. These are the five barriers of the mind that have not been abandoned.

And what are the five shackles of the mind that have not been severed?

1. Here, bhikkhus, a bhikkhu is not free from passion, desire, affection, longing, yearning, and craving for sensual pleasures. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the first shackle of the mind that has not been severed.

2. Furthermore, bhikkhus, a bhikkhu is not free from passion, desire, affection, longing, yearning, and craving for the body. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the second shackle of the mind that has not been severed.

3. Furthermore, bhikkhus, a bhikkhu is not free from passion, desire, affection, longing, yearning, and craving for forms. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the third shackle of the mind that has not been severed.

4. Furthermore, bhikkhus, a bhikkhu, having eaten as much as he likes until his belly is full, lives devoted to the pleasure of lying down, reclining, and sleeping. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, examination, perseverance, and striving, this is the fourth shackle of the mind that has not been severed.

5. Furthermore, bhikkhus, a bhikkhu engages in the spiritual life aspiring to some order of gods thus, 'By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.' The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fifth shackle of the mind that has not been severed. These are the five shackles of the mind that have not been severed.

Bhikkhus, that a bhikkhu who has not abandoned these five barriers of the mind and not severed these five shackles of the mind should come to growth, increase, and fulfillment in this teaching and training - that is impossible.

Bhikkhus, that a bhikkhu who has abandoned these five barriers of the mind and severed these five shackles of the mind should come to growth, increase, and fulfillment in this teaching and training - that is possible.

And what are the five barriers of the mind that have been abandoned?

1. Here, bhikkhus, a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Teacher. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the first barrier of the mind that has been abandoned.

2. Furthermore, bhikkhus, a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Dhamma. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the second barrier of the mind that has been abandoned.

3. Furthermore, bhikkhus, a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Saṅgha. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the third barrier of the mind that has been abandoned.

4. Furthermore, bhikkhus, a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the training. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the fourth barrier of the mind that has been abandoned.

5. Furthermore, bhikkhus, a bhikkhu is not angry, displeased, hostile, or resentful towards fellow practitioners. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the fifth barrier of the mind that has been abandoned. These are the five barriers of the mind that have been abandoned.

And what are the five shackles of the mind that have been completely severed?

1. Here, bhikkhus, a bhikkhu is free from passion, desire, affection, longing, yearning, and craving for sensual pleasures. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the first shackle of the mind that has been completely severed.

2. Furthermore, bhikkhus, a bhikkhu is free from passion, desire, affection, longing, yearning, and craving for the body. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the second shackle of the mind that has been completely severed.

3. Furthermore, bhikkhus, a bhikkhu is free from passion, desire, affection, longing, yearning, and craving for forms. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the third shackle of the mind that has been completely severed.

4. Furthermore, bhikkhus, a bhikkhu does not eat as much as he likes until his belly is full and does not live devoted to the pleasure of lying down, reclining, and sleeping. The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the fourth shackle of the mind that has been completely severed.

5. Furthermore, bhikkhus, a bhikkhu does not engage in the spiritual life aspiring to some order of gods, thinking, 'By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.' The mind of such a bhikkhu inclines towards exertion, investigation, perseverance, and striving. Because his mind inclines towards exertion, investigation, perseverance, and striving, this is the fifth shackle of the mind that has been completely severed. These are the five shackles of the mind that have been completely severed.

Bhikkhus, when any bhikkhu has abandoned these five barriers of the mind and completely severed these five shackles of the mind, it is possible for him to come to growth, increase, and fulfillment in this teaching and training.

Develops Four Bases of Psychic Ability

1. He develops the basis of psychic ability that is endowed with collectedness (stability of mind, stillness of mind, mental composure) arising from aspiration and accompanied by intentional effort.

2. He develops the basis of psychic ability that is endowed with collectedness arising from energy and accompanied by intentional effort.

3. He develops the basis of psychic ability that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort.

4. He develops the basis of psychic ability that is endowed with collectedness arising from investigation and accompanied by intentional effort.

5. And then, [sheer] enthusiasm is the fifth factor.

A bhikkhu who is endowed with these fifteen factors including enthusiasm is capable of complete disenchantment, capable of awakening, and capable of attaining the unsurpassed security from bondage. Just as, a hen has eight, ten, or twelve eggs, and she incubates them properly, and nurtures them properly. Even though she did not wish: 'Oh, if only my chicks would break through the eggshell safely with their claws or beaks,' yet those chicks are capable of breaking through the eggshell safely with their claws or beaks.

So too, a bhikkhu who is endowed with these fifteen factors including enthusiasm is capable of complete disenchantment, capable of awakening, and capable of attaining the unsurpassed security from bondage ."

When the Blessed One had said this, the bhikkhus were satisfied and rejoiced in the Blessed One's words.

For someone who is not a stream-enterer, it is natural to have doubts about the Buddha's teachings, about one's ability to get to enlightenment, and whether the Buddha is indeed perfectly enlightened. One can harness any doubt present in the mind to be inquisitive and cultivate enthusiasm to learn, reflect, and then independently verify the Buddha's teachings* to build one's life practice from and to set aside forming of strong views on areas that one is not able to independently verify yet.

In this way, one transform doubt to experiential confidence and gradually move towards awakening. One observe for this to be the case by periodically reflecting on:

1. The growth in the positive qualities of the mind, such as diligence, persistence, fewness of wishes, clarity of mind, and for the decline of their counterpart qualities, and

2. Improvements in one's personal and professional relationships.

Observing for growth and improvements in both is a reliable indicator that one is indeed gradually progressing towards awakening.

• One also doesn't need to pre-suppose that one is working with the Buddha's teachings: rather through this mode of independent verification over a period of several months, a year or two, as one gradually awakens to the truth of stream-entry, one verifies that it was indeed the Buddha's teachings and that is was practicing in line with these teachings that contributed to their awakening.

Related Teachings:

Causes for the arising and expansion of the five hindrances (AN 1.11 - 20) - The Buddha explains what causes the hindrances to arise and expand, and vice-versa, what leads the hindrances to be abandoned.

Desire is abandoned by developing the four bases of psychic ability (SN 51.15) - Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic ability.

A detailed analysis of the four bases of psychic ability (SN 51.20) - A detailed analysis of the four bases of psychic ability - collectedness arising from aspiration, energy, purification of mind, and investigation. These four bases are noble, and leads one who cultivates them to become mighty, powerful, to full understanding of the five higher fetters, to liberation.

"Bhikkhus, there are these four kinds of persons found in the world. What four? 1) One who values anger, who does not value the good Dhamma; 2) one who values contempt, who does not value the good Dhamma; 3) one who values gain, who does not value the good Dhamma; 4) one who values honor, who does not value the good Dhamma. These are the four kinds of persons found in the world.

Bhikkhus, there are these four [other] kinds of persons found in the world. What four? 1) One who values the good Dhamma, who does not value anger; 2) one who values the good Dhamma, who does not value contempt; 3) one who values the good Dhamma, who does not value gain; 4) one who values the good Dhamma, who does not value honor. These are the four kinds of persons found in the world."

Bhikkhus who value anger and contempt, and who revere gain and honor; Do not grow in the good Dhamma, taught by the perfectly awakened one.

But those who value the good Dhamma, and live in accordance with it; They indeed grow in the good Dhamma, taught by the perfectly awakened one.

Valuing can be seen as something that one pursues, gives importance to, doesn't see a fault in, hasn't developed discernment about the cause(s) leading to it and the effects as a result of valuing it.

Related Teachings:

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.

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.

Anxiety due to grasping (SN 22.7) ↗️ - In this teaching, the Buddha is sharing on what causes anxiety: grasping at the aggregates, conceiving a self in them, seeing them as belonging to one, or seeing one belonging to them.

"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of stinginess overcome their minds.

Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift."

-- ITI 26

This is an open sharing thread. You're welcome to share challenge areas, what is inspiring you, and what is on your mind, a teaching you're reflecting on, an art piece, a photo, your state of mind, a book recommendation, a YT video link.

[A deity asked]: "What is good until old age? What is good when established? What is a treasure for humans? What cannot be stolen by thieves?"

[The Blessed One]: "Virtue is good until old age. Faith is good when established. Wisdom is a treasure for humans. Merit is what thieves cannot steal."

Related Teachings:

Verses on Ageing (Snp 4.6) - 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.

Life ebbs away, its span is short (SN 1.3) - The Buddha is sharing to drop the world's bait as one's life span is short.

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.

In this verse, the Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Thus the Venerable Tissa Metteyya said: "For one engaged in sexual activity, speak of the obstacles, dear sir; Having heard your teaching, we shall practice in solitude."

The Blessed One addressed Metteyya: "One engaged in sexual pursuits, tends to forget or disregard the teachings; And practices the wrong path, this is considered ignoble in him.

Whoever, once solitary in conduct, now engages in sexual activity; He resembles a broken vehicle, and is deemed lowly by ordinary people.

His fame and renown, which were once prominent, now decline or completely fade; Seeing this as well, you should practice to abandon sexual activity.

Enclosed by intentions, he broods like a miser; Upon hearing the criticism of others, such a one becomes disturbed.

Provoked by others' reproach, he responds with harsh words; Indeed, he comes into a great conflict, by engaging in wrong speech.

Regarded as wise, and dedicated to solitary conduct; But then engaging in sexual activity, he will become weary as if enfeebled.

Understanding this danger, the sage, reflecting on both past and future; should firmly establish solitary conduct, and refrain from engaging in sexual activity.

One should train only in seclusion, this is the supreme path for the noble ones; One who would not consider oneself 'best' because of this, he is indeed near to Nibbāna.

As the sage dwells, empty of desires, unconcerned with sensual pleasures; Having crossed the flood, they're envied, by those bound to sensual pleasures.

Picture: Among the Fallen Leaves by David Grossmann (2014)

Related Teachings:

Skillfully grasping the Dhamma: The Simile of Water Snake (from MN 22) - In this teaching, the Buddha shares on learning the Dhamma by investigating its meaning with close examination, through the simile of skillfully holding a water snake.

Allure and Drawbacks of Desiring Pleasure (Snp 4.1) - This verse succinctly captures the allure and the drawbacks of engaging in sense-desires.

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.

2.3

"Bhikkhus, there are these two things that cause regret (torment, cause remorse). What are the two? Here, bhikkhus, a certain person has engaged in bodily misconduct but has not engaged in good bodily conduct; has engaged in verbal misconduct but has not engaged in good verbal conduct; has engaged in mental misconduct but has not engaged in good mental conduct. He regrets, 'I have engaged in bodily misconduct'; he regrets, 'I have not engaged in good bodily conduct'; he regrets, 'I have engaged in verbal misconduct'; he regrets, 'I have not engaged in good verbal conduct'; he regrets, 'I have engaged in mental misconduct'; he regrets, 'I have not engaged in good mental conduct.' These, indeed, bhikkhus, are the two things that cause regret."

2.4

"Bhikkhus, there are these two things that do not cause regret. What are the two? Here, bhikkhus, a certain person has engaged in good bodily conduct but has not engaged in bodily misconduct; has engaged in good verbal conduct but has not engaged in verbal misconduct; has engaged in good mental conduct but has not engaged in mental misconduct. He does not regret, 'I have engaged in good bodily conduct'; he does not regret, 'I have not engaged in bodily misconduct'; he does not regret, 'I have engaged in good verbal conduct'; he does not regret, 'I have not engaged in verbal misconduct'; he does not regret, 'I have engaged in good mental conduct'; he does not regret, 'I have not engaged in mental misconduct.' These, indeed, bhikkhus, are the two things that do not cause regret."

Related Teachings:

Fear arises from harm (Snp 4.15) - 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.

Six Directions: A teaching on purifying ethical conduct (DN 31) - The Buddha encounters a young man who honors his dead parents by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is one of the most detailed discourses on ethics for lay people.

The path naturally flows for an ethical person (AN 11.2) - A virtuous person need not make a wish; it is natural for the path to flow on.

Way of Practice for cultivating Right Action (From MN 61) - The Buddha teaches Rāhula on how one cultivates the wisdom of non-harm by reflecting on one's bodily, verbal and mental actions prior to the action, while doing the action and after having done the action.

Doer of good deeds rejoices here and after death (DhP 15, 16)

Not the faults of others,

nor what others have or have not done;

One should observe one's own actions,

deeds, both done and not done.

-- DhammaPada Verse 50

Related Teachings:

On Wise Attention | A Trainee - First (ITI 16) - Wise attention or proper and careful attention is a quality of the mind that comes to growth and maturity as one continues learning, reflecting and applying the teachings in practice. It is one of the four factors that leads one to awakening to the truth of enlightenment, to stream-entry.

Causes for the arising and expansion of the five hindrances (AN 1.11 - 20) - The Buddha explains what causes the hindrances to arise and how to abandon them.

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. One can use this teaching to draw out a skill map of which qualities they've cultivated and which ones are next to cultivate.

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic ability.

"Thus have I heard - At one time, the Venerable Ānanda was staying at Ghositā's park in Kosambi. Then the brahmin Uṇṇābha approached the Venerable Ānanda. Having approached, he exchanged greetings with the Venerable Ānanda. After exchanging friendly and courteous greetings, he sat down to one side. Seated to one side, the brahmin Uṇṇābha said to the Venerable Ānanda: "Master Ānanda, for what purpose is the spiritual life lived under the ascetic Gotama?"

"Brahmin, it is for the purpose of abandoning desire that the spiritual life is lived under the Blessed One."

"But, Master Ānanda, is there a path, is there a way to abandon this desire?"

"Yes, brahmin, there is a path, there is a way to abandon this desire."

"What, then, is the path, what is the way to abandon this desire?"

"Here, brahmin, a bhikkhu: 1) develops the basis of psychic ability that is endowed with collectedness arising from desire (an aspiration, a goal, an interest, an objective, i.e. a wholesome desire) and accompanied by intentional effort; 2) develops the basis of psychic ability that is endowed with collectedness arising from energy (persistence) and accompanied by intentional effort; 3) develops the basis of psychic ability that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort; and 4) develops the basis of psychic ability that is endowed with collectedness arising from investigation (consideration, reflection, and examination) and accompanied by intentional effort. This, brahmin, is the path, this is the way to abandon this desire."

"In that case, Master Ānanda, it would be impossible to abandon desire by means of desire itself."

"Then, brahmin, I will ask you a question. Answer as you see fit. What do you think, brahmin: Did you earlier have the desire, 'I will go to the park,' and now that you have come to the park, has that desire you had before to come to the park been abandoned?"

"Yes, sir."

"Did you earlier arouse energy, thinking, 'I will go to the park,' and now that you have come to the park, has that energy you had before to come to the park been abandoned?"

"Yes, sir."

"Did you earlier resolve in your mind, 'I will go to the park,' and now that you have come to the park, has that resolution in the mind you had before to come to the park been abandoned?"

"Yes, Master Ānanda."

"Did you earlier make an investigation, 'Shall I go to the park?' and now that you have come to the park, has that investigation you had before to come to the park been abandoned?"

"Yes, sir."

"In the same way, brahmin, when a bhikkhu is an Arahant, one whose taints have been exhausted, who has lived the spiritual life, done what had to be done, laid down the burden, attained his own goal, utterly exhausted the fetters of existence, and is completely liberated through final knowledge, the desire that he had before for the attainment of arahantship is abandoned once arahantship is attained. The energy that he had aroused before for the attainment of arahantship is abandoned once arahantship is attained. The resolution in the mind that he had before for the attainment of arahantship is abandoned once arahantship is attained. The investigation that he had made before for the attainment of arahantship is abandoned once arahantship is attained. What do you think, brahmin, such being the case, does the [path] have an end or is it endless?"

"Indeed, Master Ānanda, in such a case, the [path] has an end, it is not endless. Excellent, Master Ānanda, excellent. It is as if one were to set upright what had been overturned, to reveal what was hidden, to show the way to one who was lost, or to hold a lamp in the dark so that those with eyes could see forms. So, too, Master Ānanda has, in many ways, made the Dhamma clear. I go to Master Gotama for refuge, and to the Dhamma and to the Bhikkhu Saṅgha. Let Master Ānanda remember me as a lay follower who has gone to him for refuge from this day onward, for life."

The path to enlightenment can only be undertaken with an aspiration (a goal, an objective, an interest, i.e. a wholesome desire). As the teaching on the detailed analysis on the four bases of psychic abilities shares, this should be present in balance - not too low that it causes one to be inwardly inhibited, i.e. overcome by lethargy, dullness and drowsiness and not too intense that it leads to restlessness, and neither in a way that it leads to attention becoming outwardly scattered (i.e. sensual desires / craving / wanting and yearning for material objects and experiences).

Similarly, while keeping in mind the qualities of fewness of desires and contentment, one can have some other aspiration - whether worldly or spiritual in nature, as they pursue the path to enlightenment.

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.

Why does the Buddha teach the removal of desire and lust (SN 22.2) - When a number of bhikkhus are heading for lands west, 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.

Forest Retreat | Suitable place to live (MN 17) - The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live: a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person similarly.

1.56

"Bhikkhus, whatever qualities are unwholesome, associated with unwholesomeness, and aligned with the unwholesome, all of them are preceded by the mind. The mind arises first for those qualities, and then unwholesome qualities follow."

1.57

"Bhikkhus, whatever qualities are wholesome, associated with wholesomeness, and aligned with the wholesome, all of them are preceded by the mind. The mind arises first for those qualities, and then wholesome qualities follow."

Observing for the presence and absence of the wholesome and unwholesome mental qualities is then a great way to observe for the trajectory of the mind itself.

Being able to correctly observe for the qualities provides for an opportunity to apply the right teachings. This is where a teacher, or having friends who are practitioners can help.

The gradual training guidelines when practiced in form the support that allows for correct observation to take place by oneself.

Related Teachings:

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.

A teaching on four fundamental questions | Ummaggasutta (AN 4.186) - The first question relates to this teaching.

An ordinary person might become free of attachment to body, but not mind (SN 12.61) - The Buddha is sharing here that it's difficult for an ordinary person to not to be attached to the mind, even if they're able to see the body (form) as not-self due to its aging and impermanent nature. This underlying tendency to have affinity, attachment, relishing in the mind is one that has lead to the continuing of the transmigration.

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

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

At Sāvatthi.

There, the Blessed One addressed the bhikkhus, "Bhikkhus."

"Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Bhikkhus, even if a Wheel-Turning Monarch, having ruled the four continents, after the break-up of the body, upon death, is reborn in a good destination, in the heavenly world, in companionship with the deities of the Thirty-three, where he enjoys himself in the Nandana Grove surrounded by a group of celestial nymphs, delighting in the five kinds of heavenly sensual pleasures, yet, if he is not endowed with four qualities, he is still not freed from hell, not freed from the animal realm, not freed from the ghost realm, and not freed from the states of misery, bad destinations, and the lower realms.

On the other hand, bhikkhus, even if a disciple of the noble ones lives off alms food, wears ragged robes, and is endowed with four qualities, he is freed from hell, freed from the animal realm, freed from the domain of ghosts, and freed from the states of misery, bad destinations, and the lower realms.

What four? Here, bhikkhus, a disciple of the noble ones is endowed with experiential confidence in the Buddha: 'Indeed, the Blessed One is the Worthy One, perfectly enlightened, accomplished in wisdom and conduct, well-gone, knower of the world, unsurpassed leader of persons to be trained, teacher of gods and humans, enlightened, blessed.'

He is endowed with experiential confidence in the teachings of the Buddha: 'Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, leading onward, to be personally experienced by the wise.'

He is endowed with experiential confidence in the Sangha: 'Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.'

He is endowed with beloved noble virtues, unbroken, unblemished, unspotted, untarnished, leading to collectedness (concentration [samādhi]).

Thus, he is endowed with these four qualities.

Bhikkhus, the acquisition of the four continents cannot equal even a sixteenth part of the acquisition of these four qualities.

This is a teaching that one can verify after a period of time as one is practicing per the Gradual Training Guidelines (MN 107) by reflecting on the discontentment that has been eliminated from the mind. For one that attains stream-entry, the discontentment that has been eliminated is a very significant amount, and such an individual slants, slopes and inclines towards Nibbāna.

What the Buddha is sharing relating to the aspect of rebirth, however, is something one can verify if one intends to once their practice is further along. If one has no experience wrt rebirth, accepting it as being provisionally true can be beneficial, or one can choose to not form any view on it. In this way, if such an experience arises at some point in one's practice, one can maintain steadiness of the mind.

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.

A small amount of dust on the tip of a fingernail (SN 13.1) - 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.

Entering the Fixed Course of Rightness (SN 25.1) - An individual who either has faith and/or conviction in the Buddha's teachings or has cultivated a partial degree of wisdom through independent verification, will not die without having realized the fruit of stream-entry.