Early Buddhism - Words of the Buddha

This teaching is from the section The Way to a Fortunate Rebirth: From "In the Buddha's Words" by Bhikkhu Bodhi.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

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

"Bhikkhus, when the Uposatha is observed endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. How, bhikkhus, is the Uposatha observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?

1 Here, bhikkhus, a disciple of the noble ones reflects thus: 'For as long as they live, the arahants, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the first factor.

2 'For as long as they live, the arahants, having abandoned the taking of what is not given, refrain from taking what is not given, accept what is given, and expect only what is given. They dwell with a pure, blameless mind. Today, for this night and day, I too, having abandoned the taking of what is not given, will refrain from taking what is not given, will accept what is given, and expect only what is given. I will dwell with a pure, blameless mind. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the second factor.

3 'For as long as they live, the arahants, having abandoned unchastity, are celibate, far-removed from sensuality, and refrain from sexual activity, the common person's practice. Today, for this night and day, I too, having abandoned unchastity, will be celibate, far-removed from sensuality, and will refrain from sexual activity, the common person's practice. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the third factor.

4 'For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are truthful, are connected with truth, stable, dependable, and do not deceive the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, will be connected with truth, will be stable, will be dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the fourth factor.

5 'For as long as they live, the arahants, having abandoned wine, spirits, drugs and states of negligence, refrain from intoxicants that cause negligence. Today, for this night and day, I too, having abandoned wine, spirits, drugs and states of negligence, will refrain from intoxicants that cause negligence. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the fifth factor.

6 'For as long as they live, the arahants, having become ones who eat only one meal a day, abstain from eating at night, refraining from untimely eating. Today, for this night and day, I too, having become one who eats only one meal a day, will abstain from eating at night, and will refrain from untimely eating. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the sixth factor.

7 'For as long as they live, the arahants, having abandoned dancing, singing, music, and watching shows, as well as wearing garlands, using perfumes, oils, and beautifying the body with ornaments, refrain from these activities. Today, for this night and day, I too, having abandoned dancing, singing, music, and watching shows, as well as wearing garlands, using perfumes, oils, and beautifying the body with ornaments, will refrain from these activities. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the seventh factor.

8 'For as long as they live, the arahants, having abandoned high and luxurious beds, refrain from high and luxurious beds and make use of low beds, whether a simple cot or a spread of grass. Today, for this night and day, I too, having abandoned high and luxurious beds, will refrain from high and luxurious beds and will make use of a low bed, whether a simple cot or a spread of grass. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the eighth factor.

Thus observed, bhikkhus, the Uposatha endowed with the eight factors is of great fruit, of great benefit, superbly bright, and far-reaching."

Picture: Grey schist relief panel showing the Buddha with followers, Gandhara, 1st-4th century CE. (Museum of Asian Art, Corfu)

Related Teachings:

New Moon Reflection On The Five Aggregates

Reviewing one's failings and successes from time to time (AN 8.7) - The Buddha advises to review one's own failings and the failings of others from time to time, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

Ten strengths of one who has completely exhausted defilements (AN 10.90) - Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

At Sāvatthi.

Then, Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Venerable Sāriputta said to the Blessed One:

"Venerable Sir, the whole of this spiritual life is this — good friendship, good companionship, good association."

"Excellent, excellent, Sāriputta. The whole of this spiritual life is this — good friendship, good companionship, good association. It can be expected, Sāriputta, that a bhikkhu with good friends, companions, and associates will develop and cultivate the Noble Eightfold Path extensively. And how, Sāriputta, does a bhikkhu with good friends, companions, and associates develop and cultivate the Noble Eightfold Path extensively?

Here, Sāriputta, a bhikkhu develops right view dependent on seclusion (by means of disengagement), supported by dispassion, based on ending, culminating in complete relinquishment; he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness (stability of the mind), dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

By the following method too, Sāriputta, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Sāriputta, beings who are subject to birth are freed from birth; beings who are subject to aging are freed from aging; beings who are subject to death are freed from death; beings who are subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. It is by this method, Sāriputta, that it may be understood how the entire spiritual life is good friendship, good companionship, good association."

Related Teachings:

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.

Ignorance is the forerunner in the arising of unwholesome qualities (SN 45.1) - Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

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.

The effects of cultivating the eightfold path are gradual (DhP 273) - Find the related teachings for each factor of the eightfold path.

The Buddha recounts the inquiry that led to the development of the four bases of psychic ability before his full awakening.

At Sāvatthi.

"Bhikkhus, before my full awakening, while I was still only an unenlightened Bodhisatta, this thought occurred to me: 'What is the cause, what is the condition for the development of the bases of psychic ability?' Then, bhikkhus, it occurred to me: 'Here, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from aspiration (a goal, an interest, an objective, i.e. a wholesome desire) and accompanied by intentional effort — my aspiration will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.'

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from energy (taking initiative, making a mental decision to act) and accompanied by intentional effort — my energy will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort — my mind will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from investigation (consideration, reflection, and examination) and accompanied by intentional effort—my investigation will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

When these four bases of psychic ability have been developed and frequently practiced in this way, one experiences various kinds of psychic abilities: being one, one becomes many; being many, one becomes one; one appears and disappears; one passes through walls, enclosures, and mountains as though through space; one dives in and out of the earth as though it were water; one walks on water without sinking as though on solid ground; one flies through the air cross-legged like a bird with wings; one touches and strokes with one's hand the sun and moon, so mighty and powerful; and one controls the body as far as the Brahmā world.

When these four bases of psychic ability have been developed and frequently practiced in this way, with the purified divine ear surpassing the human, one hears both kinds of sounds: divine and human, far and near.

When these four bases of psychic ability have been developed and frequently practiced in this way, one understands the minds of other beings, other persons, having encompassed them with one's own mind. One knows a mind with lust as 'with lust,' and a mind without lust as 'without lust'; a mind with hate as 'with hate,' and a mind without hate as 'without hate'; a mind with delusion as 'with delusion,' and a mind without delusion as 'without delusion'; a contracted mind as 'contracted,' and a distracted mind as 'distracted'; a developed mind as 'developed,' and an undeveloped mind as 'undeveloped'; a surpassable mind as 'surpassable,' and an unsurpassable mind as 'unsurpassable'; a collected mind as 'collected,' and an uncollected mind as 'uncollected'; a liberated mind as 'liberated,' and an unliberated mind as 'unliberated.'

When these four bases of psychic ability have been developed and frequently practiced in this way, one recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.' Thus with their aspects and particulars, one recollects their manifold past lives.

When these four bases of psychic ability have been developed and frequently practiced in this way, with the purified divine eye surpassing the human, one sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and one understands how beings pass on according to their actions thus: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human, one sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understands how beings pass on according to their actions.

When these four bases of psychic ability have been developed and frequently practiced in this way, through the wearing away of the taints, one realizes for themselves with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

Related Teachings:

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.

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.

Ten strengths of one who has completely exhausted defilements (AN 10.90) - Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

Bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.

Bhikkhus, suppose a man were struck by an arrow, but a second arrow did not strike him in the same spot. In this way, that man would experience a feeling from only one arrow.

In the same way, bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.

Furthermore, when touched by a painful feeling, they are not resistant. Since they do not resist painful feeling, the underlying tendency to aversion associated with painful feeling is not reinforced (does not persist [nānuseti]).

Being touched by painful feeling, they do not delight in sensual pleasure. And why is that? Because, bhikkhus, a learned noble disciple understands an escape from painful feeling apart from sensual pleasure. Since they do not delight in sensual pleasure, the underlying tendency to lust associated with pleasant feeling is not reinforced.

They understand, as it truly is, the arising, the passing away, the gratification, the drawback, and the escape in regard to these feelings. Since they understand this as it truly is, the underlying tendency to ignorance associated with neither-painful-nor-pleasant feeling is not reinforced.

If they experience a pleasant feeling, they experience it while being disentangled with (free from, disengaged from, detached from [visaññutta]) it. If they experience a painful feeling, they experience it while being disentangled with it. If they experience a neither-painful-nor-pleasant feeling, they experience it while being disentangled with it.

Bhikkhus, this is called a learned noble disciple—one who is freed from birth, aging, death, sorrow, lamentation, pain, grief, and despair. I say that they are freed from suffering.

This is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person.

A wise (intelligent, discerning [sapañña]) and learned person is not affected, by feelings of pleasure and pain; This is the great distinction in skill (expertise, adeptness, competence [kusala]), between the wise and the ordinary.

For one who has realized the truth, who is learned, who sees clearly this world and the next; Pleasing things do not stir (agitate, disturb, or excite [matheti]) their mind, nor does the unpleasant (dislikeable, disagreeable [aniṭṭha]) cause repulsion (resistance [paṭighātameti]).

They have dispelled alignment (favor [anurodha]) and opposition (aversion, resistance, hostility [virodha]), these are gone and no longer present; Having understood the unblemished (pure, stainless [viraja]), sorrowless state, they comprehend rightly, having crossed beyond becoming (state of existence, rebirth [bhava]).”

One can test this by reflecting on a recent moment of discomfort—such as a headache, illness, or physical strain—and observing whether resistance arose. Notice how mental reactions (“I can’t stand this,” “Why is this happening to me?”) intensified suffering beyond the physical sensation itself.

With gradual training in mindfulness and bringing full awareness when experiencing feelings, noticeable shifts can occur in how one experiences all feelings—painful, pleasant, or neutral:

• Previously ‘disliked’ foods become easier to eat, as preferences loosen and taste is seen as just a passing sensation rather than something to cling to.

• One becomes more open to different foods, naturally moving away from a pattern of picking and choosing based solely on personal cravings.

• The urge for distractions—like always having background music, seeking stimulation from caffeine, multi-tasking and being distracted or over-relying on entertainment—may weaken or even fade entirely.

The ignorance of the four noble truths or the extent of cultivated understanding of the four noble truths—of things as they really are—is entwined with how one experiences the feelings that are painful, pleasant, and neutral.

Related Teachings:

How an uninstructed ordinary person experiences feelings and why that leads to suffering (From SN 36.6) - Part I of The Buddha explaining the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

Wisdom should be developed, consciousness should be fully understood (From MN 43) ↗️ - First 11 questions and answers from MN 43 concerning wisdom, consciousness, perception and felt experiences.

Anxiety arises through clinging and there is freedom from anxiety through non-clinging (SN 22.7) - The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

This teaching is from the section The Human Condition: From "In the Buddha's Words" by Bhikkhu Bodhi.

“Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?”

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement.”

“Then listen, bhikkhus, and pay close attention, I will speak.”

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

Uninstructed Ordinary Person

“Bhikkhus, an uninstructed ordinary person, when touched by a painful feeling, grieves, laments, wails, beats their chest, and becomes distraught. That person experiences two kinds of feelings—bodily and mental.

Suppose a man were struck by an arrow. Then, a second arrow were to strike him immediately afterwards in the same spot. In this way, the man would experience a feeling from two arrows.

In the same way, bhikkhus, an uninstructed ordinary person, when touched by a painful feeling, grieves, laments, wails, beats their chest, and becomes distraught. That person experiences two kinds of feelings—bodily and mental.

Furthermore, bhikkhus, when an uninstructed ordinary person is touched by a painful feeling, they become resistant (aversive [paṭighavant]). In one who resists painful feeling, the underlying tendency of aversion associated with painful feeling gets reinforced (persists [anuseti]).

Being touched by painful feeling, they delight in sensual pleasure. And why is that? Because, bhikkhus, an uninstructed ordinary person does not understand an escape from painful feeling apart from sensual pleasure. As they delight in sensual pleasure, the underlying tendency of lust towards pleasant feeling gets reinforced.

They do not understand, as it truly is, the arising (origin, source [sambhava]), the passing away (disappearing, vanishing, subsiding [atthaṅgama]), the gratification (satisfaction, pleasure, enjoyment, sweetness [assāda]), the drawback (disadvantage, unsatisfactoriness, inadequacy [ādīnava]), and the escape in regard to these feelings. Since they do not understand this as it truly is, the underlying tendency of ignorance associated with neither-painful-nor-pleasant feeling gets reinforced.

If they experience a pleasant feeling, they experience it while being entangled with (bound to, linked with, identified with [saññutta]) it. If they experience a painful feeling, they experience it while being entangled with it. If they experience a neither-painful-nor-pleasant feeling, they experience it while being entangled with it.

Bhikkhus, this is called an uninstructed ordinary person—one who is bound to birth, aging, death, sorrow, lamentation, pain, grief, and despair. I say that they are bound to suffering."

Related Teachings:

Mindfulness of felt experience in and of itself (From MN 10) ↗️ - Mindfulness of the felt experience in and of itself, the second establishment of mindfulness, per MN 10 Mahāsatipaṭṭhānasutta is described in this post.

Wisdom should be developed, consciousness should be fully understood (From MN 43) ↗️ - First 11 questions and answers from MN 43 concerning wisdom, consciousness, perception and felt experiences.

Being unrestrained in the sense faculties can lead to death or deadly suffering (SN 20.10) ↗️ - The Buddha uses a simile of a cat to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

While standing to one side, that deity recited this verse in the presence of the Blessed One:

"There is no taming here for one fond of conceit, nor is there sagehood for the uncollected [1]; For one living with negligence in the forest, would not cross beyond the realm of death.

[The Blessed One]: "Having given up conceit, completely calm within, with a pure mind, released in all respects; For one living diligently [2] in the forest, would cross beyond the realm of death."

[1] uncollected is to signify the lack of collectedness, mental composure, concentration of the mind, i.e. a mind which is distracted or scattered.

[2] diligently = attentively, with care, with carefulness, heedfully [pamatta]

Related Teachings:

The Inconceivable (AN 4.77) - The Buddha shares four topics that are inconceivable.

A simile of the mountain (SN 3.25) ↗️ - Frequently reflecting on impermanence and death is another good practice to break out of the fetter of conceit.

A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths - Learning, reflecting and then applying the teachings of the Buddha in practice to independently observe for the arising and growth in the positive mental qualities is a way of a practice to eliminate the fetter of conceit in the mind. Rather than acting out by one's own ideas, one is choosing to learn with the intention of developing the mind, benefiting both oneself and others.

Just as a beautiful flower, full of color but lacking fragrance; So too, well-spoken words, bear no fruit for one who does not act.

-- DhammaPada Verse 51

Just as a beautiful flower, full of color and fragrance; So too, well-spoken words, bear fruit for one who acts.

-- DhammaPada Verse 52

Picture Credit: Narcissus and Rock stone, Thomas H.C. Tan, 2020

Related Teachings:

The Spiritual Life (AN 4.25) - This spiritual life is not led to deceive people, not for gaining their applause, not for acquiring gains and honors, nor for winning an argument.

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.

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.

1.98

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as negligence. Negligence, bhikkhus, leads to great harm."

1.99

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as diligence (quality of wishing to do one's work or duty well, with alertness, carefulness and care). Diligence, bhikkhus, leads to great benefit."

1.100

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as laziness. Laziness, bhikkhus, leads to great harm."

1.101

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as the arousing energy (taking initiative, making a mental decision to act). The arousing of energy, bhikkhus, leads to great benefit."

1.102

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as having many desires. Having many desires, bhikkhus, leads to great harm."

1.103

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as having few wishes. Having few wishes, bhikkhus, leads to great benefit."

1.104

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as discontentment. Discontentment, bhikkhus, leads to great harm."

1.105

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as contentment. Contentment, bhikkhus, leads to great benefit."

1.106

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as unwise attention. Unwise attention, bhikkhus, leads to great harm."

1.107

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as wise attention (proper attention, prudent use of the mind, wise reflection, attention to the source). Wise attention, bhikkhus, leads to great benefit."

1.108

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as lack of full awareness. Lack of full awareness, bhikkhus, leads to great harm."

1.109

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as full awareness (attentiveness, clear comprehension). Full awareness, bhikkhus, leads to great benefit."

1.110

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as bad friendship. Bad friendship, bhikkhus, leads to great harm."

1.111

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as good friendship (friendship with wholesome persons). Good friendship, bhikkhus, leads to great benefit."

1.112

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as the habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities. The habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities, bhikkhus, lead to great detriment."

1.113

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as the habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities. The habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities, bhikkhus, lead to great benefit."

Related Teachings:

A teaching on four fundamental questions | Ummaggasutta (AN 4.186) - What directs the world? By what is the world swept away? And under the influence of what arisen condition does it operate?

The mind arises first, and the mental qualities follow it (AN 1.56, 1.57) - Observing for the presence and absence of the wholesome and unwholesome mental qualities is a good way to observe for the trajectory of the mind.

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.

The Buddha explains how to cultivate the higher mind through similes: when a harmful or unwholesome thought associated with desire, aversion, or delusion arises, apply these five methods in a gradual sequence.

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

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

"Bhikkhus, a bhikkhu who is cultivating the higher mind should, from time to time, attend to five signs. What five?

1 Here, bhikkhus, when a bhikkhu attends to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, associated with aversion, or to do with delusion arise, then, bhikkhus, that bhikkhu should shift his attention from that sign to another sign, one associated with what is wholesome. As he shifts his attention to another wholesome sign, those harmful, unwholesome thoughts associated with desire, associated with aversion, or to do with delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

Just as, bhikkhus, a skilled carpenter or carpenter's apprentice might use a fine peg to knock out, extract, and replace a coarse peg, so too, bhikkhus, when a bhikkhu attends a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, associated with aversion, or to do with delusion arise, then, that bhikkhu should shift his attention from that sign to another sign, one associated with what is wholesome. As he shifts his attention to another wholesome sign, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

2 If, bhikkhus, while that bhikkhu is shifting his attention from that sign to another sign, one connected with what is wholesome, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, bhikkhus, that bhikkhu should closely examine the drawbacks of those thoughts: 'These thoughts are unwholesome, these thoughts are objectionable, these thoughts lead to discontentment.' As he closely examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

Just as, bhikkhus, a young woman or man, fond of adornments, would feel horrified, ashamed, and disgusted if the carcass of a snake, a dog, or a human were hanging around their neck, in the same way, bhikkhus, if, while that bhikkhu is shifting his attention from that sign to another sign, one associated with what is wholesome, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then that bhikkhu should closely examine the drawbacks of those thoughts: 'These thoughts are unwholesome, these thoughts are objectionable, these thoughts lead to discontentment.' As he closely examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

3 If, bhikkhus, while that bhikkhu is closely examining the drawbacks of those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, bhikkhus, that bhikkhu should disregard them and not give attention to them. As he disregards and does not give attention to those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

Just as, bhikkhus, a person with sight would not want to see forms that had come within range of his vision, so he would either close his eyes or look away in another direction, in the same way, bhikkhus, if, while that bhikkhu is closely examining the drawbacks of those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, they are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

4 If, bhikkhus, while that bhikkhu is disregarding and not giving attention to those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, bhikkhus, that bhikkhu should focus on stilling the thought-formation of those thoughts. As he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

Just as, bhikkhus, a person might walk quickly, and they would think: 'Why am I walking quickly? What if I were to walk slowly?' So they would walk slowly. Then they would think: 'Why am I walking slowly? What if I were to stand still?' So they would stand still. Then they would think: 'Why am I standing still? What if I were to sit down?' So they would sit down. Then they would think: 'Why am I sitting down? What if I were to lie down?' So they would lie down. In this way, bhikkhus, that person, by avoiding coarse postures, would adopt progressively more refined postures. In the same way, bhikkhus, if, while that bhikkhu is disregarding and not giving attention to those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, they are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

5 If, bhikkhus, while that bhikkhu is focusing on stilling the thought-formation of those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, bhikkhus, that bhikkhu should, with his teeth clenched and his tongue pressing against the roof of his mouth, restrain, subdue, and overwhelm his mind with his mind. As he, with his teeth clenched and his tongue pressing against the roof of his mouth, restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

Just as, bhikkhus, a strong man might seize a weaker man by the head, by the throat, or by the shoulders and restrain, subdue, and overwhelm him, in the same way, bhikkhus, if, while that bhikkhu is focusing on stilling the thought-formation of those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, that bhikkhu should, with his teeth clenched and his tongue pressing against the roof of his mouth, restrain, subdue, and beat down his mind with his mind. As he, with his teeth clenched and his tongue pressing against the roof of his mouth, restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

1] Bhikkhus, when a bhikkhu, having attended to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, aversion, or delusion arise, then by attending to another sign connected with what is wholesome, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 2] When he examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 3] When he disregards those thoughts and does not give attention to them, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 4] When he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 5] When, with teeth clenched and his tongue pressing against the roof of his mouth, he restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

This is called, bhikkhus, a bhikkhu who is skilled in the shaping of thoughts. Whatever thought he wishes to think, he will think it. Whatever thought he does not wish to think, he will not think it. He has cut off craving, uprooted the fetters, and through the full understanding of conceit, he has made an end of suffering."

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

Thoughts connected with desire is a reference to thoughts related to lust, passion, holding on to / attaching to (external objects or persons), acquisitions.

Thoughts connected with aversion is a reference to thoughts of ill-will, resentment, contempt, hate, or blame.

Thoughts connected with delusion is a reference to thoughts that fall in the categories of illusion of knowing, hallucinations, misperceptions, distorted views, i.e. thoughts arising from an assumption-making mindset that is not interested in close examination and verification.

Related Teachings:

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.

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.

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.

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

Bhikkhus, there are these two things that cause remorse. What are the two? Here, bhikkhus, a certain person has not done good, has not done what is wholesome, has not protected others from fear, but has done evil, cruelty, and misdeeds. He feels remorse thinking, 'I have not done what is good' and also 'I have done what is evil.' Bhikkhus, these are the two things that cause remorse.

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

"Having done bad conduct by body, and by speech; Having done bad conduct by mind, and other actions associated with blame.

Not having performed wholesome actions, but having performed many unwholesome ones; When the body breaks up, the undiscerning one, arises in hell."

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

Picture Credit: Late Commuter, Richard Sargent, 1960

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.

Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61) - The three kinds of misconduct are a fuel for the five hindrances, the five hindrances are a fuel for ignorance.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

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

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

"Ignorance (illusion of knowledge, not knowing), bhikkhus, is the forerunner in the arising of unwholesome qualities, with shamelessness (lack of conscience) and moral recklessness (fearlessness of wrongdoing) following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong collectedness arises.

"Wisdom, bhikkhus, is the forerunner in the arising of wholesome qualities, with a sense of shame and fear of wrongdoing (respect for oneself and others) following along. For one who has arrived at wisdom, bhikkhus, right view arises; for one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness (mental composure, stability of the mind) arises."

Related Teachings:

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.

Importance of cultivating wisdom (AN 76 - 81) - A series of short teachings of the Buddha highlighting the importance of cultivation of wisdom.

"Bhikkhus, I have personally discovered two things: not resting content with wholesome qualities, and tirelessness in striving.

Tirelessly, I have strived: 'Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence.'

It was by diligence that I attained full awakening, it was by diligence that I attained the unsurpassed security from bondage.

Bhikkhus, if you also were to strive with tireless energy: 'Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence,' you too, bhikkhus, before long, will realize for yourselves with direct knowing, in this very life, the perfection of the holy life, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, you will abide in it.

Therefore, bhikkhus, you should train yourselves thus: 'We will strive with tireless energy. Let only our skin, sinews, and bones remain, and let the flesh and blood dry up in our bodies, but we will not relax our energy so long as we have not attained what can be attained by human strength, human energy, and human persistence.' This is how you should train yourselves, bhikkhus."

Related Teachings:

Eight grounds for laziness and arousing energy (AN 8.80) - The Buddha explains how to transform the grounds for laziness to being grounds for arousing energy.

Contentment in robes, food, living, and delight in development (AN 4.28) - In this teaching, the Buddha is sharing on cultivating contentment with any kinds of robes, (alms) food, and lodging, and in diligently practicing to develop wholesome qualities and to abandon unwholesome qualities.

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.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.

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

"Bhikkhus, a bhikkhu endowed with two qualities lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected. What two? Lack of guarding of the sense doors, and lack of moderation in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected."

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

"The eye, the ear, and the nose, the tongue, the body, and likewise the mind; For a bhikkhu who has these doors, uncontrolled here —

Lacking moderation in eating, unrestrained in the senses; He perceives bodily and mental anguish, and he experiences discontentment.

With a body that is burning, with a mind that is burning; Whether by day or by night, such a one dwells in discontentedness."

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

The path to enlightenment builds on a well-developed routine and understanding of restraining the senses (i.e. not engaging in activities that prolong or build up excitement or attachment) and in moderation in eating. For a lay person practicing today, this is a step that when accounted for and planned around, leads to many benefits, and without which, further progress to cultivating mindfulness and training in jhānas is not possible. Read the Gradual Training, Gradual Practice, and Gradual Progress (MN 107) to see the role of training in these two steps.

One can start by cultivating these practices for a period of 6-8 weeks, and then independently verifying for the growth in contentment and ease in the body and mind.

Related Teachings:

Two qualities that lead to a contented abiding (ITI 29) - A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

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.

Frequently paying attention as a basis (SN 46.23) - The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the not-sensed, what can be sensed, or one who senses. He does not formulate the cognized, the not-cognized, what can be cognized, or one who cognizes.

At one time, the Blessed One was dwelling at Sāketa in Kāḷakā's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

"Bhikkhus, in this world with its deities, Māras, and Brahmās, among this population of ascetics and brahmins, with kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I know.

In this world with its deities, Māras, and Brahmās, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I have directly known. It has been known by the Tathāgata, but the Tathāgata does not take a stand on it.

Bhikkhus, if I were to say, 'In this world with its deities, Māras, and Brahmās, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I do not know,' that would be a falsehood on my part.

Bhikkhus, if I were to say, 'In this world with its deities, Māras, and Brahmās, among this generation with its ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I both know and do not know,' that would be just the same.

Bhikkhus, if I were to say, 'In this world with its deities, Māras, and Brahmās, among this population of ascetics and brahmins, kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I neither know nor do not know,' that would be a fault on my part.

Thus, bhikkhus, having seen what can be seen, the Tathāgata does not formulate the seen, does not formulate the unseen, does not formulate what can be seen, does not formulate one who sees. Having heard what can be heard, he does not formulate the heard, does not formulate the unheard, does not formulate what can be heard, does not formulate one who hears. Having sensed what can be sensed, he does not formulate the sensed, does not formulate the not-sensed, does not formulate what can be sensed, does not formulate one who senses. Having cognized what can be cognized, he does not formulate the cognized, does not formulate the not-cognized, does not formulate what can be cognized, does not formulate one who cognizes.

Thus, bhikkhus, being ever stable among things seen, heard, sensed, and cognized, the Tathāgata is the stable one. And I say, there is no stable one more excellent or sublime than that stable one."

"Whatever is seen, heard, or sensed, clung to and considered truth by others; The stable one, among those wrapped in self-views, would not assert as true or false.

Having directly seen this dart, where beings cling to and become attached; 'I know, I see, it is just so,' the Tathāgatas cling to nothing."

Related Teachings:

There is That Base (Ud 8.1) - One way to perhaps understand Nibbāna is as a frame of reference that emerges in one's experience from having let go of the frames of references (relating to the aggregate of perception) of this world, the other world, of the jhānas, and/or of the formless attainments. This letting go is rooted in understanding, in cultivated wisdom of seeing the benefits of doing so to the condition of one's mind and to one's personal/professional relationships.

What Is Nibbāna? (SN 38.1) - Nibbāna is the ending of greed (lust, passion, attachment), the ending of hate (ill-will, resentment, aversion), the ending of delusion (assumption making tendencies, absence of close examination and verification) — this is called Nibbāna.

33 Synonyms for Nibbāna (from SN 43.12 - SN 43.44) - This compilation of similar teachings is an invitation to broaden one's personal understanding of what the state of Nibbāna is.

Through diligence, Magha, attained the highest state amongst the gods; They praise diligence, negligence is always condemned.

-- DhammaPada Verse 30

A bhikkhu who is devoted to diligence, who sees danger in negligence; Burns away all fetters, both subtle and gross, like a blazing fire that consumes everything.

-- DhammaPada Verse 31

A bhikkhu who is devoted to diligence, who sees danger in negligence; Is incapable of decline, And is near to Nibbāna.

-- DhammaPada Verse 32

The word diligence is a translation of the Pali word appamāda. It can also be translated as heedfulness. The mental quality of wishing to do one's work or duty well and thoroughly, with alertness, with care, and also with gentleness (serenity, tranquility, not agitated, not rushed) is the close approximation of this word.

The quality that is translated as negligence here comes from the Pali word pamāda. It can also be seen as not just gross negligence and carelessness but as anything that deviates one from the mental quality of diligence - rushing to do one's work, losing alertness, and/or losing gentleness.

Whatever wholesome states there are, they are all rooted in diligence, and converge upon diligence (SN 45.140). However, an uninstructed ordinary person, who attaches to any outcomes [in the world] that diligence produces, and then seeing a self in these outcomes, finds himself in the company of mental qualities devoid of diligence.

Related Teachings:

Appamāda sutta - Diligence (SN 3.17) - 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.

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 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.

If suffering is displeasing to you, do not commit evil deeds, whether openly or in secret.

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 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? Is suffering displeasing to you?" "Yes, venerable sir, we are afraid of suffering; suffering is displeasing to us."

Then, understanding the significance of 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."

One does not need to believe this, however, when one causes harm to others, the mind cannot be free from fear and affliction. By practicing non-harm to other beings for a period of several weeks, a few months, one can independently observe for the subsiding of fear and agitation from the mind.

Related Teachings:

For one whose mind is not agitated (DhP 38, 39) - When the mind is not agitated, one's thoughts aren't afflicted and there is no fear.

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.

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn't accept it, and explains this to the brahmin through a simile.

At one time, the Blessed One was dwelling in Rajagaha, in the Bamboo Grove at the Squirrel's Sanctuary.

The brahmin Akkosaka Bhāradvāja heard: "It is said that a brahmin of the Bhāradvāja clan has gone forth from the household life to the homeless life in the presence of the ascetic Gotama." Angry and displeased, he approached the Blessed One; having approached, he abused and insulted the Blessed One with improper and harsh words. When this was said, the Blessed One addressed the brahmin Akkosaka Bhāradvāja:

"What do you think, brahmin, do friends, colleagues, relatives, and guests come to you?"

"On some occasions, sir Gotama, friends, colleagues, relatives, and guests come to me."

"What do you think, brahmin, do you offer them food, meals, or bedding?"

"On some occasions, sir Gotama, I offer them food, meals, or bedding."

"But if they do not accept it, Brahmin, to whom does it belong?"

"If they do not accept it, sir Gotama, it belongs to us only."

"Even so, Brahmin, what you have insulted us with, who do not insult, who are not angry, who do not quarrel, we do not accept it. It belongs to you, Brahmin, it is yours alone.

Whoever insults back an insulting person, gets angry at an angry person, quarrels with a quarreling person, is said, Brahmin, to partake and carry on the quarrel. But we neither partake nor carry it on with you. It belongs to you, Brahmin, it is yours alone."

"Indeed, the assembly including the king knows Gotama as the worthy ascetic. Yet however, the Blessed One Gotama is angry."

"How can there be anger in one without anger, in one who is disciplined and lives in harmony? In one with true knowledge, liberated, calm, and steadfast.

It is worse for the one, who retaliates against the angry one; Not retaliating against the angry, one wins a battle hard to win.

He acts for the benefit of both, of himself and the other; Knowing the other is agitated, the mindful one calms down.

Those who heal both, themselves and the other; are thought foolish by people, who are unskilled in the teachings."

When this was said, the brahmin Akkosaka Bhāradvāja said to the Blessed One: "Excellent, sir Gotama... I go for refuge to the Blessed One Gotama, to the teachings of the Blessed One, and to the community of bhikkhus. May I receive the ordination in the presence of the Blessed One Gotama, may I receive the full ordination."

The brahmin Akkosaka Bhāradvāja received the ordination in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolute, soon realized with direct knowing in this very life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, the unsurpassed culmination of the holy life, having personally attained it, he dwelled.

He understood: "Ended is [continued] birth, lived is the spiritual life, done is the task, there is no more coming to any state of existence." And the venerable Bhāradvāja became one among the arahants.

Related Teachings:

Only by letting go of resentment is hatred stilled (DhP 3, 4, 5) Five factors of well-spoken speech (AN 5.198) - The Buddha shares the five factors of well-spoken speech in brief.

A line drawn in water | A teaching on speech (AN 3.132) - The Buddha is sharing a guidance here on people who can harmoniously interact with others, even in the face of hostility. This is a quality one will gradually cultivate as they work towards enlightenment.

11 Benefits of practicing Loving-Kindness (AN 11.15) - 11 benefits of cultivating loving-kindness, ranging from sleeping with ease to dying unconfused to passing on to the Brahmā world (heavenly realm).

Whatever harm an enemy may do to an enemy, or a hostile person may do to another; a mind that is wrongly directed, inflicts on oneself greater harm.

-- DhammaPada Verse 42

Not even one's mother or father, or any other relatives; can do as much good, as a mind that is rightly directed.

-- DhammaPada Verse 43

Picture: Puddle, M.C. Escher, 1952

Related Teachings:

Cetokhila sutta - Barriers Of The Mind (MN 16) - 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.

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.

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.

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)