Early Buddhism - Words of the Buddha

In response to a student who has left the Dhamma and training who is disparaging the Buddha's states as merely human and his teaching as worked out through his own intuition, the Buddha shares his states and abilities to Sāriputta. This teaching captures his words on the four confidences, the eight assemblies, the four types of birth and the five destinations and Nibbāna.

Four Confidences

These are the four confidences, Sāriputta, by which the Tathāgata, endowed with them, claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. Which four?

If someone were to claim that these phenomena are not completely realized by the Perfectly Awakened One, I do not see anyone in the world — whether ascetic, brahmin, deva (deity), Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

If someone were to claim that the taints of one whose taints are destroyed are not destroyed, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

If someone were to claim that the phenomena said to be obstructive do not lead to obstruction when engaged in, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

If someone were to claim that the Dhamma taught for the purpose of ending suffering does not lead the one who practices it rightly to the ending of suffering, I do not see anyone in the world — whether ascetic, brahmin, deva, Māra, Brahmā, or anyone else — who could rightly refute me. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

These, Sāriputta, are the four confidences of the Tathāgata. Endowed with these confidences, the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

Eight Assemblies

There are eight assemblies, Sāriputta. Which eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of Māra, and the assembly of Brahmā — these, Sāriputta, are the eight assemblies. Endowed with these four confidences, the Tathāgata approaches and engages with these eight assemblies. I know, Sāriputta, that I have approached many hundreds of assemblies of nobles. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

I know, Sāriputta, that I have approached many hundreds of assemblies of brahmins, householders, ascetics, the Four Great Kings, the Thirty-Three Gods, Māra, and Brahmā. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

Four Types of Birth

There are four types of births, Sāriputta. Which four? Egg-born, womb-born, moisture-born, and spontaneously-born.

And which, Sāriputta, is the egg-born birth? Those beings, Sāriputta, who are born breaking through an egg-shell — this, Sāriputta, is called the egg-born birth. And which, Sāriputta, is the womb-born birth? Those beings, Sāriputta, who are born breaking through a membrane — this, Sāriputta, is called the womb-born birth. And which, Sāriputta, is the moisture-born birth? Those beings, Sāriputta, who are born in putrid fish, or in a putrid corpse, or in putrid bean soup, or in a box, or in a cesspool — this, Sāriputta, is called the moisture-born birth. And which, Sāriputta, is the spontaneously-born birth? Gods, hell beings, some humans, and some beings in the lower realms — this, Sāriputta, is called the spontaneously-born birth. These, Sāriputta, are the four types of birth.

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

The Five Destinations and Nibbāna

There are five future destinations, Sāriputta. Which five? Hell, the animal realm, the realm of ghosts, human beings, and gods.

I know hell, Sāriputta, and the path to hell, and the practice that leads to hell; and how someone who practices that way, with the breaking up of the body, after death, arises in a state of loss, a bad destination, a plane of misery, in hell — I know that too. I know the animal realm, Sāriputta, and the path to the animal realm, and the practice that leads to the animal realm; and how someone who practices that way, with the breaking up of the body, after death, arises in the animal realm — I know that too. I know the realm of ghosts, Sāriputta, and the path to the realm of ghosts, and the practice that leads to the realm of ghosts; and how someone who practices that way, with the breaking up of the body, after death, arises in the realm of ghosts — I know that too. I know human beings, Sāriputta, and the path to the human world, and the practice that leads to the human world; and how someone who practices that way, with the breaking up of the body, after death, arises among humans — I know that too. I know the gods, Sāriputta, and the path to the world of gods, and the practice that leads to the world of gods; and how someone who practices that way, with the breaking up of the body, after death, arises in a good destination, a heavenly world — I know that too. I know Nibbāna, Sāriputta, and the path to Nibbāna, and the practice that leads to Nibbāna; and how someone who practices that way, with the exhaustion of the taints, attains in this very life the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge — I know that too.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind — thus, this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful feelings (sensations). Just as, Sāriputta, there is a pit of burning embers, more than a man's height, full of embers without flames, without smoke. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pit of embers.' At another time, the discerning person would see him fallen into that pit of embers, experiencing intense, sharp, and painful feelings (sensations).

Likewise, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful sensations.

Furthermore, here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations. Just as, Sāriputta, there is a cesspool greater than a man's height, full of excrement. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very cesspool.' At another time, the discerning person would see him fallen into that cesspool, experiencing intense, sharp, and painful sensations.

In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations.

Furthermore, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations. Just as, Sāriputta, there is a tree growing on uneven ground, with thin leaves and scanty shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly painful sensations.

In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a tree growing on even ground, with thick leaves and ample shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly pleasant sensations.

In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.' I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a mansion, with a storied pavilion, plastered and painted, sheltered from the wind, with a fitted door and closed windows. Inside, there is a couch, spread with rugs, coverlets, and blankets, covered with a fine spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very mansion.' At another time, the discerning person would see him having entered that mansion, lying or sitting on that couch, experiencing predominantly pleasant sensations.

In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the exhaustion of the taints, he will attain the undefiled liberation of mind and liberation by wisdom, having realized it with direct knowledge, in this visible state. I see him at a later time with the divine eye, purified and surpassing human vision, having realized the exhaustion of the taints, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a pond with clear, cool, cold water, white and well-situated, delightful. Nearby is a dense grove. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pond.' At another time, the discerning person would see him having entered that pond, bathed, and drunk, having calmed all his heat and exhaustion, sitting or lying down in that grove, experiencing predominantly pleasant sensations.

In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the exhaustion of the taints, he will attain the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge, in this visible state.' I see him at a later time with the divine eye, purified and surpassing human vision, having realized the exhaustion of the taints, experiencing predominantly pleasant sensations. These, Sāriputta, are the five destinations.

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

This discourse is preceded by the discourse on: The Ten Tathāgata Powers (From MN 12).

The discourse continues after this, you can read in full at https://suttacentral.net/mn12 ↗️.

This discourse is part of the collection of discourses in The Planes of Realization: From "In the Buddha's Words" by Bhikkhu Bodhi.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

At one time, the Blessed One was residing in Sāvatthi at Jeta's Grove, Anāthapiṇḍika's park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

Then the Venerable Sāriputta attained final Nibbāna from that very illness. Then Cunda, the novice monk, having taken the alms-bowl and robe of the Venerable Sāriputta, went to Sāvatthi, to the Jeta's Grove, Anāthapiṇḍika's park, to where the Venerable Ānanda was. Having approached, he paid respects to the Venerable Ānanda and sat down to one side. Sitting to one side, Cunda, the novice monk, said to the Venerable Ānanda:

"Venerable sir, Sāriputta has attained final Nibbāna. This is his alms-bowl and robe."

"Friend Cunda, this topic should be brought up with the Blessed One. Come, let us go to him and report it."

"Yes, venerable sir," Cunda, the novice monk, replied to the Venerable Ānanda.

Then the Venerable Ānanda and Cunda, the novice monk, approached the Blessed One. Having approached, they paid respects to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One:

"Venerable sir, this novice monk Cunda said: 'Venerable sir, Sāriputta has attained final Nibbāna; this is his alms-bowl and robe.' Moreover, venerable sir, I feel as if my body is intoxicated, the directions seem unclear to me, and the teachings do not spring to mind after hearing that 'the Venerable Sāriputta has attained final Nibbāna.'"

Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of virtue, your aggregate of collectedness, your aggregate of wisdom, your aggregate of liberation, or your aggregate of the knowledge and vision of liberation?"

"No, venerable sir, he did not take my aggregate of virtue, or my aggregate of collectedness, or my aggregate of wisdom, or my aggregate of liberation, or my aggregate of knowledge and vision of liberation. However, venerable sir, the Venerable Sāriputta was an advisor, one who instilled understanding, explained, demonstrated, encouraged, inspired, and uplifted. He was tireless in teaching the Dhamma and supportive to fellow practitioners. We remember the essence of the Dhamma, the wealth of the Dhamma, and the support of the Dhamma given by the Venerable Sāriputta."

"But have I not already declared, Ānanda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ānanda, can it be obtained: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible.

Just as, Ānanda, a great tree standing sound and possessing heartwood might have its largest branch break off, so too, Ānanda, in the great Bhikkhu Saṅgha standing sound and possessing heartwood, Sāriputta has attained final Nibbāna.

How, Ānanda, can it be obtained here: 'May what is born, come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible.

Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge.

And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, Ānanda, a bhikkhu dwells observing the body in the body, with continuous effort, full awareness, and mindfulness, having removed craving and aversion (dissatisfaction) regarding the world. Similarly, he dwells observing feelings in feelings, the mind in the mind, and mental qualities in mental qualities, with continuous effort, full awareness, and mindfulness, having removed craving and aversion regarding the world.

This is how, Ānanda, a bhikkhu dwells as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

Whoever, Ānanda, now or after my passing, dwells as an island unto themselves, with themselves as their own refuge, not dependent on another as a refuge; with the Dhamma as their island, with the Dhamma as their refuge, not dependent on another as a refuge; they, Ānanda, will be the foremost of those who are keen on the training."

In this teaching, the Buddha is sharing on the importance of self-reliance and on the reliance on his teachings and on non-reliance on another for one's growth.

To grow in the Buddha's teachings and to experience the awakening, one doesn't need a belief or a faith. Rather through an inquisitive mind, one should closely examine the Buddha's teachings to learn, reflect and then independently verify by applying them in one's practice, observing for:

1. the growth in the mental qualities associated with enlightenment and for the decline in the mental qualities associated with the fetters and hindrances, and

2. improvements in one's personal and professional relationships

Building a life practice in this way directly leads one to awakening to the truth of enlightenment, also known as stream-entry.

Related Teachings:

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

A simile of the mountain (SN 3.25) ↗️ - Old age and death roll in upon all like mountains approaching from the four directions, crushing all in their path.

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

The Buddha describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

I see the pure, the supreme, the free from disease [1], Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises.

If through seeing, purity arises in a person, Or through insight, he abandons suffering; Though seemingly cleansed, he remains attached, His assertions reveal such views [2].

A true Brahmin does not claim purity from another, Neither through what is seen, nor heard, nor through virtue, nor silence; Unsullied by deeds regarded as meritorious or sinful, He relinquishes what he had grasped, refraining from concocting anew.

Letting go of the former, yet longing for the next, Driven by impulse, they fail to transcend attachment; Grasping and releasing repeatedly, Like a monkey swinging from branch to branch.

A being, adopting precepts on their own, Experiences highs and lows, fettered by perceptions; One who is wise, having realized the Dhamma, Remains unshaken, untouched by such highs and lows. [3]

He stands apart from all phenomena, Unaffected by what is seen, heard, or conceived; Naturally embodying this as he wanders openly, Who in this world could possibly define him?

They neither speculate nor do they prioritize, Nor do they proclaim themselves as absolutely pure; Untying the knot of grasping, They harbor no longings anywhere in the world. [4]

For such a Brahmin, no boundaries exist, whether knowing or seeing, they hold to nothing; Neither passionate for sense-desires nor attached to dispassion itself, They hold on to nothing as the ultimate truth.

[1] The pure, the supreme, the free from disease are references to Nibbāna.

[2] Verse 2 is a reference of purity gained through means other than the following of the eightfold path, such purity would be prone to attachment.

[3] Adopting precepts along do not lead to purity. Fettered by perceptions is a reference to defiled perceptions, misperceptions or distorted views that arise due to the presence of the roots of passion (lust/greed/craving/holding on/grasping), aversion (ill-will/hate/resentment) and delusion (tendency to not closely examine and verify)

[4] This verse is a reference to the subtle amounts of craving/desire/attachment that can remain when one engages in speculation, in prioritizing or in proclaiming themselves as absolutely pure.

Picture: Starry Night, Vincent van Gogh, 1889

Related Teachings:

Verses on the Ultimate (Snp 4.5) - In these verses, the Buddha is describing what prevents full liberation.

Corrupted Mind (SnP 4.3) - Boasting of one's virtues or engaging in disputes does not lead to freedom of mind.

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

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's park. At that time, the only beloved and pleasing son of a certain lay follower had died.

Then, many lay followers with wet clothes and wet hair approached the Blessed One during the day; having approached and saluted the Blessed One, they sat down to one side. While sitting to one side, the Blessed One said to the lay followers: "Why do you approach here during the day with wet clothes and wet hair?"

Thus spoken, that lay follower said to the Blessed One: "My only beloved and pleasing son has died, Venerable Sir. Therefore, we approach here during the day with wet clothes and wet hair."

Upon recognizing this, the Blessed One, in that moment, gave voice to this inspired utterance:

"Those bound by pleasure in what is dear, Both deities and many humans; Troubled, suffering misfortune, decayed, go under the control of the King of Death. The diligent, who day and night, leave behind what seems pleasant; dig out the root of misery — Death's bait so hard to escape."

Related Teachings:

A teaching on attachment and suffering with Visākhā (Ud 8.8) - The Buddha shares a teaching with Visākhā on attachment and suffering after the passing of her granddaughter.

The Dart of Painful Feeling (SN 36.6) - Both ordinary and awakened people experience the three feelings. The difference is that when an ordinary person is stricken with feeling, they react, creating more suffering, whereas an awakened person responds with equanimity.

Verses on Ageing (Snp 4.6) - The Buddha is advising through these verses that are deep in meaning and worth reflecting to pursue security, safety and peace found through enlightenment rather than hoping to find it in possessions or in a beloved, for all things in world are impermanent.

At one time, the Venerable Mahākaccāna was dwelling in Madhurā, in Gunda's Grove.

Then, the brahmin Kandarāyana approached the Venerable Mahākaccāna and, after exchanging greetings, sat down to one side. Seated there, the brahmin Kandarāyana said to the Venerable Mahākaccāna:

"I have heard it said, good Kaccāna, that 'Kaccāna the recluse does not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them.' Is this true, good Kaccāna? Is it correct that you, Kaccāna, do not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them? This is not proper, good Kaccāna."

"There is, brahmin, a distinction explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, between the status of the elder and the status of the youth. A person may be old, eighty, ninety, or a hundred years of age by birth, but if he indulges in sensual pleasures, lives amidst sensual pleasures, burns with the fever of sensual pleasures, is consumed by sensual thoughts, and is agitated by the search for sensual pleasures, then such a person, though old, is considered immature, not an elder. Conversely, a person may be young, a youth with black hair, blessed with youth and the prime of life. But if he does not indulge in sensual pleasures, does not live amidst sensual pleasures, is not burned by the fever of sensual pleasures, is not consumed by sensual thoughts, and is not agitated by the search for sensual pleasures, then such a person, though young, is considered wise, and is indeed an elder."

Having said this, the brahmin Kandarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed his head at the feet of the hundred young bhikkhus, saying: "You are elders, standing on the ground of elders. We are youths, standing on the ground of youths."

"Excellent, good Kaccāna! ... From this day forth, let the Venerable Kaccāna consider me as a lay follower who has gone for refuge for life."

Related Teachings:

Characteristics of an immature person and a wise person (AN 3.2) - A wise person should be recognized by three qualities. What are these three? Bodily good conduct, verbal good conduct, and mental good conduct.

Independently verifying and understanding the unwholesome qualities and the wholesome qualities (AN 3.66) - This is a teaching in line with the overall teachings of the Buddha where he recommends against creating beliefs and assumptions (perceptions) based on how things seem.

The Buddha shares on how he knows of the release, liberation and independence for living beings.

At Sāvatthi.

Then, when the night had advanced, a certain deity having a beautiful appearance, illuminating almost the entire Jeta's grove, approached the Blessed One. Having approached and greeted him, she stood to one side. Standing to one side, the deity said to the Blessed One: "Do you know, sir, the release, liberation, and independence for living beings?"

"I know, friend, the release, liberation, and independence for living beings," replied the Blessed One.

"In what way then, sir, do you know the release, liberation, and independence for living beings?" asked the deity.

"With the exhaustion of delight in existence,

with the exhaustion of perception and consciousness;

with the ending of feelings and with tranquility,

Thus indeed, friend, I know;

the release, liberation, and independence for living beings."

Related Teachings:

Crossing the Flood (SN 1.1) - The Buddha crossed the flood of suffering without any support and without struggling.

There is That Base (Ud 8.1) - A way to understand Nibbāna is as a frame of reference that emerges from having let go of the frames of references (relating to the aggregate of perception and consciousness) of this world, the other world, of the jhānas, and/or of the formless attainments.

Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards.

Thus have I heard - At one time, the Blessed One was staying at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects were not honored, not respected, not revered, not venerated, and did not receive robes, alms food, lodging, and medicinal requisites for the sick.

At that time, the wanderers of other sects, unable to tolerate the honor given to the Blessed One and the bhikkhu sangha, when they saw the bhikkhus in the village or the forest, would insult, abuse, and annoy them with harsh words.

Then several bhikkhus approached the Blessed One. Having approached, they paid homage to the Blessed One, sat down to one side, and said: "At present, Bhante, the Blessed One is honored, respected, revered, venerated, and receives robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha is also honored, respected, revered, venerated, and receives robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects are not honored, not respected, not revered, not venerated, and do not receive robes, alms food, lodging, and medicinal requisites for the sick. These wanderers of other sects, unable to tolerate the honor given to the Blessed One and the bhikkhu sangha, when they see the bhikkhus in the village or the forest, insult, abuse, and annoy them with harsh words."

Knowing the significance of this, the Blessed One at that time uttered this inspired utterance:

In the village and in the forest, touched by ease and discomfort, One should not blame oneself nor others; Contacts harms one who is dependent on attachments, But how can contacts harm one who is without attachments?

Picture: Good Afternoon, Alex Katz, 1975

Related Teachings:

The Mind of Loving-Kindness (MN 21) - A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses.

Five ways to remove arisen resentment (AN 5.161) - 1.) Loving-kindness, 2.) Compassion, 3.) Equanimity, 4.) Non-attention, and 5.) Reflection on kamma

"Bhikkhus, without abandoning six qualities, one is incapable of entering and dwelling in the first jhāna. What are the six?

1. Thoughts of sensual desire,

2. thoughts of ill-will,

3. thoughts of harm,

4. perception of sensual desire,

5. perception of ill-will,

6. perception of harm.

Bhikkhus, without abandoning these six qualities, one is incapable of entering and dwelling in the first jhāna.

Bhikkhus, by abandoning these six qualities, one is capable of entering and dwelling in the first jhāna. What are the six?

1. Thoughts of sensual desire,

2. thoughts of ill-will,

3. thoughts of harm,

4. perception of sensual desire,

5. perception of ill-will,

6. perception of harm.

Bhikkhus, by abandoning these six qualities, one is capable of entering and dwelling in the first jhāna."

The thoughts or perceptions of sensual desire, ill-will or harm, when present, prevent for the unconditioned mental quality of joy to arise in the mind. In addition to this, one will also have to be clear of the mental hindrances of complacency (dullness and drowsiness), restlessness (mental agitation), and doubt. Through a well established life practice of training per the gradual training guidelines, one is able to dwell in the jhānas (jhanas) whenever these conditions are met, whether they're walking, sitting, standing, or lying down.

Clear comprehension and mindfulness: The role of cultivating mindfulness is to aid in recollecting and recognizing when one is experiencing one of the mental hindrances, to then be able to apply the faculty of persistence for the letting go of it.

Mindfulness is gradually cultivated, through a gradual practice per the gradual training guideline areas.

Practice Area

Training in Ethical conduct - not shared as a rule or commandment, rather as a guideline that one can verify by implementing and observing for the condition of the mind.

Related Teachings

• The five precepts (AN 8.39) ↗️ - An overflowing stream of merit, gifts one can offer to all living beings

Practice Area

A cultivated practice of ethical conduct forms the basis of all the other practice areas.

Related Teachings

• Six Directions: A teaching on purifying ethical conduct (DN 31) - A detailed guide on lay ethics

Practice Area

Application of sense restraint - Avoid activities and engagements that lead to excitement. Or on recognition, disengage.

Related Teachings

• Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) are the diverse external elements of sense experience.

• All is Burning (SN 35.28) - The "all" consisting of the six interior and exterior sense bases is burning with passion, aversion and delusion.

Practice Area

Moderation in eating - Eating for health, rationally, in moderation. Not for delight, not for bulking up, not for pleasant and agreeable feelings

Related Teachings

• Monastics practice eating before the noon (one of the eight precepts). This isn't necessary, however, eating within an interval can likely help.

• A bucket of rice: King Pasenadi uses a verse given by the Buddha when eating to aid his mindfulness. One can similarly create a personalized reminder.

Practice Area

Training in wakefulness- Purifying the mind of obstacles through a practice of walking and sitting meditation in the morning and evening. Sleep in lion's posture after noting the idea of rising

Related Teachings

• Meditation Practise and Guided Meditations ↗️ - Guided meditation on breathing-mindfulness meditation - this is the primary form of meditation taught by the Buddha. Also guided meditations on loving-kindness and forgiveness practices.

Practice Area

Training in Mindfulness and Full Awareness - Being fully aware when walking, standing, bending, sitting, stretching, lying down, when falling asleep, waking up, speaking, keeping silent. Across all activities.

Related Teachings

• Mindfulness of body (AN 1.575 - 590) - Short teachings on the importance of mindfulness of the body.

• The Four Establishments of Mindfulness (MN 10) - A detailed teaching on cultivating mindfulness of body, feelings, mind and mental qualities.

Practice Area

Training in seclusion Abandoning hindrances - Staying in seclusion, one trains in abandoning of the five hindrances: sensual desire, ill-will, doubt, complacency (dullness), mental agitation (restlessness and remorse)

• The Five Hindrances, their Fuels and their Antidotes (AN 1.11-1.20)

Practice Area

Abiding in jhānas - Abiding in the four jhānas, progressively arising of the seven awakening factors.

Related Teachings

• 5 qualities to abandon to dwell in the first jhāna (AN 5.256) - Stinginess regarding dwellings, families, gains, reputation and teachings should be abandoned to dwell in the first jhāna.

• The Path to Liberation with similes - In this teaching, the Buddha is sharing the path with visual similes that resemble the phenomenology of the mind as it is progressing on the path to liberation.

Related Teachings:

Sensuality is subject to time, of much stress (SN 1.20) - A teaching sharing on sensual pleasures as subject to time, leading to a pursuit that is rooted in suffering and stress, that don't lead to cessation of stress.

The Fever of Sensual Pleasures (from MN 75) - Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

Thoughts arise from a cause, not without a cause (SN 14.12) - In this teaching, the Buddha is sharing that as one grows in mindfulness, one is able to have a greater choice in recognizing which thoughts are arising and if they're in the unwholesome category, then one is able to apply right effort and abandon them.

The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51) - The five hindrances weaken wisdom like side-channels weaken a river’s flow.

5 qualities to abandon to dwell in the first jhāna (AN 5.256) - This teaching lists five areas to abandon stinginess that correlate to the six qualities listed in this teaching.

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

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years.

But when, bhikkhus, the moon and sun arise in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, night and day are discerned, months and fortnights are discerned, and seasons and years are discerned.

Similarly, bhikkhus, as long as the Tathāgata, the Arahant, the Perfectly Enlightened One, does not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. There is neither the declaration, nor the teaching, nor the describing, nor the putting forward, nor the revealing, nor the analysis, nor the exposition of the four noble truths.

But when, bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One, arises in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, there is the declaration, the teaching, the describing, the putting forward, the revealing, the analysis, and the exposition of the four noble truths. Which four? The noble truth of suffering, the noble truth of the cause of suffering, the noble truth of the ending of suffering, and the noble truth of the path leading to the ending of suffering.

Therefore, bhikkhus, effort should be made to understand: 'This is suffering'; effort should be made to understand: 'This is the cause of suffering'; effort should be made to understand: 'This is the ending of suffering'; effort should be made to understand: 'This is the path leading to the ending of suffering.'

The four noble truths is the teaching that the Buddha shared the most during his 45-years of teaching career. Here, he is sharing the importance of understanding the four noble truths, reflecting on them to independently verify, and then breaking through to experientially understanding them by putting into application the way of practice to end suffering: the noble eightfold path. The eightfold path is gradually cultivated with gradual practice per the gradual training guidelines.

The breakthrough of experientially understanding the four noble truths happens via first understanding the four noble truths in the light of the five aggregates, the six sense bases and through dependent origination, and then training in the eightfold path. This collection of teachings can be a starting point at deeply soaking in the four noble truths: A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths.

In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits.

At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. At that time, the Venerable Sāriputta was walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahāmoggallāna was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahākassapa was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Anuruddha was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Puṇṇa Mantāniputta was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Upāli was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Ānanda was also walking back and forth with many bhikkhus not far from the Blessed One; and Devadatta was also walking back and forth with many bhikkhus not far from the Blessed One.

Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you see Sāriputta walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus are of great wisdom. Do you see Moggallāna walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus have great spiritual powers. Do you see Kassapa walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus are ascetics of austere practices. Do you see Anuruddha walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus have the divine eye. Do you see Puṇṇa Mantāniputta walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus are teachers of the Dhamma. Do you see Upāli walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus are masters of the discipline. Do you see Ānanda walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus are very learned. Do you see Devadatta walking back and forth with many bhikkhus?"

"Yes, venerable sir."

"All these bhikkhus have evil desires."

"Bhikkhus, beings come together and associate according to their disposition. Those with inferior dispositions associate with those of inferior dispositions; those intent on good associate with those intent on good."

"In the past, too, bhikkhus, beings came together and associated according to their disposition. Those with inferior dispositions associated with those of inferior dispositions; those intent on good associated with those intent on good. In the future, too, bhikkhus, beings will come together and associate according to their disposition. Those with inferior dispositions will associate with those of inferior dispositions; those intent on good will associate with those intent on good. Even now, bhikkhus, beings come together and associate according to their disposition. Those with inferior dispositions associate with those of inferior dispositions; those intent on good associate with those intent on good."

As one grows and evolves their qualities through learning, reflecting and practicing the teachings, one also allows space for their existing relationships to upgrade as well as for new relationships to form based on this growth and evolving qualities.

Related Teachings:

The defining characteristic of living beings (SN 23.2) - Rādha asks the Buddha about a the term "being", and the Buddha explains in terms of craving for the five aggregates. He compares such craving to a child playing with sandcastles.

The Roots of Violence and Oppression (AN 3.69) - This teaching on the three unwholesome roots — greed, aversion, and delusion — detail how these mental states lead to suffering, oppression, while their wholesome counterparts — contentment, good-will, and wisdom — pave the way for happiness and liberation.

Good Friendship (SN 45.2) - When Ānanda says that good friendship is half the spiritual path, the Buddha rebukes him, saying that it is in fact the whole of the spiritual path. Based on good friendship, the eightfold path is fulfilled.

If one is impure, and wears the bhikkhu's ochre robe; Lacking self-restraint and truth, they are not worthy of the robe.

-- DhammaPada Verse 9

But one who has discarded impurity, well composed in virtues; Endowed with self-restraint and truth, is indeed worthy of the robe.

-- DhammaPada Verse 10

A person, lay or monastic, who lives with integrity, honesty, and ethical conduct is truly worthy of respect, regardless of their external appearance, status or possessions.

Related Teachings:

7 kinds of wealth (AN 7.6) - The Buddha teaches on what constitutes true wealth. He defines wealth to be based on seven spiritual qualities of faith, ethical conduct, conscience, prudence, learning, generosity and wisdom.

Corrupted Mind (SnP 4.3) - Boasting of one's virtues or engaging in disputes does not lead to freedom of mind.

Who is the Dhamma for | Eight thoughts of a great person (AN 8.30) ↗️ - This teaching shares eight qualities of a great person, which leads them to the realization of the fruit of Dhamma, enlightenment, Nibbāna.

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

Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar.

At one time, the venerable Sāriputta and the venerable Candikāputta were staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

There the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'"

Having said this, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed (thoroughly cultivated), it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'"

For a second time, the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'" For a second time, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'"

For a third time, the venerable Candikāputta addressed the bhikkhus: "Friends, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'"

For a third time, the venerable Sāriputta addressed the venerable Candikāputta: "Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: 'When, friends, a bhikkhu's mind is composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: 'When, friends, a bhikkhu's mind is well-composed, it is proper for that bhikkhu to declare: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of being."'

And how, friend, is a bhikkhu's mind well-composed? My mind is free from passion,' thus the mind is well-composed; 'My mind is free from aversion,' thus the mind is well-composed; 'My mind is free from delusion,' thus the mind is well-composed; 'My mind is free from the tendencies of passion,' thus the mind is well-composed; 'My mind is free from the tendencies of aversion,' thus the mind is well-composed; 'My mind is free from the tendencies of delusion,' thus the mind is well-composed; 'My mind is not turning towards the sense realm,' thus the mind is well-composed; 'My mind is not turning towards the form realm,' thus the mind is well-composed; 'My mind is not turning towards the formless realm,' thus the mind is well-composed.

Thus, friend, when a bhikkhu's mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away.

Just as, friend, a stone pillar sixteen spans deep stands firm. It has eight parts below well-fixed, and eight parts above. If strong wind and rain were to come from the east, it would neither shake nor tremble; if strong wind and rain were to come from the west, from the north, from the south, it would neither shake nor tremble. And why is that? Because of the depth and the well-planted nature of the stone pillar. So too, friend, when a bhikkhu's mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away.

Even if many sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, tactile objects cognizable by the body, or mental objects cognizable by the mind come into the range of the mind, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away."

The context of this teaching is related to Devadatta (a bhikkhu who caused the first schism in the sangha) sharing a teaching on verifying enlightenment that may or may not have been true. Venerable Sāriputta is clarifying that it is only proper to declare enlightenment when the mind is well-composed, i.e. thoroughly cultivated, such that the mind is not experiencing passion (craving, desire, attachment, holding on) or the underlying tendency of passion towards any object, aversion (ill-will, resentment, hatred) or the underlying tendency of aversion towards any object, and delusion (confused awareness, absence of close examination and verification) or the underlying tendency of delusion towards any object.

As venerable Sāriputta is sharing in this teaching, the way to verify for the presence of a state of enlightenment: whether it is stream-entry or Arahantship is by interacting with the world over a period of several months, a year or two and observing for if things that are the basis of fetters arise any passion, aversion or delusion in the mind, or if the mind remains free of the fetters, steady, and well-composed. It is ideal to not form a belief that one has overcome certain fetters based on a single or few meditation sessions, or how some days have passed.

Related Teachings:

Eight Persons Worthy of Gifts (AN 8.59) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment. The additional notes share on the fetters that are eliminated at each of the stages of enlightenment.

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

The Path and the Way of Practice for removal of five lower fetters (MN 64) - In this teaching, the Buddha shares the path and the way of practice for removal of the five lower fetters of: 1.) self-identity view, 2.) doubt regarding teachings, 3.) adherence to rites and rituals, 4.) sensual desires, and 5.) ill-will. It expands further on the jhānas and builds on the MN 107 guidelines.

At one time, the Blessed One was staying at Rajagaha, at Vulture's Peak Mountain, shortly after Devadatta had left. There, the Blessed One addressed the bhikkhus concerning Devadatta:

"Bhikkhus, it is good for a bhikkhu to review from time to time his own failings. It is good for a bhikkhu to review from time to time the failings of others. It is good for a bhikkhu to review from time to time his own success. It is good for a bhikkhu to review from time to time the success of others. Overcome by eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable.

Which eight?

1. Bhikkhus, overcome by acquisitions, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable.

2. Overcome by loss,

3. by fame,

4. by disrepute,

5. by honor,

6. by dishonor,

7. by evil wishes,

8. by evil friendship,

with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. Bhikkhus, overcome by these eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable.

Bhikkhus, it is good for a bhikkhu to overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell.

Bhikkhus, what reason does a bhikkhu have to overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell?

Bhikkhus, if a bhikkhu does not overcome arisen acquisitions while dwelling, defilements that are troublesome and afflictive would arise. If he overcomes arisen acquisitions while dwelling, then those defilements that are troublesome and afflictive do not arise. Bhikkhus, if a bhikkhu does not overcome arisen loss, fame, disrepute, honor, dishonor, evil wishes, or evil friendship while dwelling, defilements that are troublesome and afflictive would arise. If he overcomes arisen evil friendship while dwelling, then those defilements that are troublesome and afflictive do not arise.

Bhikkhus, this is the reason a bhikkhu should overcome arisen acquisitions and dwell, to overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell.

Therefore, bhikkhus, you should train thus: 'We will overcome arisen acquisitions and dwell, we will overcome arisen loss, arisen fame, arisen disrepute, arisen honor, arisen dishonor, arisen evil wishes, arisen evil friendship and dwell.' Thus, bhikkhus, you should train."

Related Teachings:

Eight states to observe for to verify if one has understood the true dhamma (AN 8.53) - A teaching by the Buddha on investing and independently verifying true dhamma from counterfeit dhamma.

Steadying the mind against the poisons of greed, hate and delusion (AN 4.117) - The Buddha's teachings when practiced become a support for the mind, allowing it to remain steady in situations that once used to shake it up.

Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards.

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

What are these five?

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

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

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

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

and this makes the fifth.

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

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

Related Teachings:

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

The Path to Liberation with similes | Five Hindrances, Four Jhānas, Three True Knowledges (MN 39) - In this teaching, the Buddha is sharing the path with visual similes that resemble the phenomenology of the mind as it is progressing on the path to liberation. Across all the discourses, these are some of the most descriptive sign posts illuminating the path, and verifiable as one applies the training guidelines.

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

-- DhammaPada Verse 13

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

-- DhammaPada Verse 14

Picture: Angkor Wat Temple Tree, Cambodia

Related Teachings:

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

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

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

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Teachings:

What is the stream and who is a stream-enterer (SN 55.5) - A dialogue between the Buddha and Sāriputta on the four factors for stream-entry: 1.) association with good people, 2.) hearing the true teaching, 3.) wise attention, and 4.) practice in accordance with the teaching. Sāriputta also defines the "stream" and the "stream-enterer" and the Buddha approves of his answer.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Teachings:

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

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

The Mind of Loving-Kindness (MN 21) - A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses.

A discourse where the Buddha shares his superhuman attributes, and the ten Tathāgata powers. This is in response to a student who has left the Dhamma and training who is disparaging the Buddha's states as merely human and his teaching as worked out through his own intuition.

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

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

"The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering (stress/tension/discontentment)."

Then, when it was early morning, the venerable Sāriputta, having put on robe, and taking his bowl, entered Vesāli for alms. The venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, making this statement before the Vesāli assembly: "The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering."

Then, the venerable Sāriputta, having wandered for alms in Vesāli and having returned from the alms-round after the meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Sāriputta said this to the Blessed One: "Sunakkhatta, Venerable Sir, the son of the Licchavis, has recently departed from this Dhamma and discipline. He speaks thus in the assembly at Vesāli: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering.'"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

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

Related Teachings:

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

Sāriputta's bold declaration about Buddhas of the past, future and present (SN 47.2) - Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in direct knowledge than the Blessed One in full awakening.

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

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

-- DhammaPada Verse 11

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

-- DhammaPada Verse 12

Related Teachings:

Thoughts arise from a cause, not without a cause (SN 14.12) - In this teaching, the Buddha is sharing that as one grows in mindfulness, one is able to have a greater choice in recognizing which thoughts are arising and if they're in the unwholesome category, then one is able to apply right effort and abandon them.

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

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

The Buddha presents a series of similes for the aggregates: physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, choices are like a tree without a core, and consciousness is similar to a magic show.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Teachings:

The defining characteristic of living beings (SN 23.2) - Rādha asks the Buddha about a the term "being", and the Buddha explains in terms of craving for the five aggregates. He compares such craving to a child playing with sandcastles.

A teaching on the Turning of the Aggregates of Clinging (SN 22.56) - The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble truths. This discourse includes definitions of each of the aggregates.

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

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

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

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

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

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

Related Teachings:

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

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

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

At Sāvatthi.

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

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

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

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

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

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

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

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

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

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

Practice Area

Training in Ethical conduct - not shared as a rule or commandment, rather as a guideline that one can verify by implementing and observing for the condition of the mind.

Related Teachings

• The five precepts (AN 8.39) ↗️ - An overflowing stream of merit, gifts one can offer to all living beings

Practice Area

A cultivated practice of ethical conduct forms the basis of all the other practice areas.

Related Teachings

• Six Directions: A teaching on purifying ethical conduct (DN 31) - A detailed guide on lay ethics

Practice Area

Application of sense restraint - Avoid activities and engagements that lead to excitement. Or on recognition, disengage.

Related Teachings

• Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) are the diverse external elements of sense experience.

• All is Burning (SN 35.28) - The "all" consisting of the six interior and exterior sense bases is burning with passion, aversion and delusion.

Practice Area

Moderation in eating - Eating for health, rationally, in moderation. Not for delight, not for bulking up, not for pleasant and agreeable feelings

Related Teachings

• Monastics practice eating before the noon (one of the eight precepts). This isn't necessary, however, eating within an interval can likely help.

Related Teachings

• A bucket of rice: King Pasenadi uses a verse given by the Buddha when eating to aid his mindfulness. One can similarly create a personalized reminder.

Practice Area

Training in wakefulness- Purifying the mind of obstacles through a practice of walking and sitting meditation in the morning and evening. Sleep in lion's posture after noting the idea of rising

Related Teachings

• Meditation Practise and Guided Meditations ↗️ - Guided meditation on breathing-mindfulness meditation - this is the primary form of meditation taught by the Buddha. Also guided meditations on loving-kindness and forgiveness practices.

Practice Area

Training in Mindfulness and Full Awareness - Being fully aware when walking, standing, bending, sitting, stretching, lying down, when falling asleep, waking up, speaking, keeping silent. Across all activities.

Related Teachings

• Mindfulness of body (AN 1.575 - 590) - Short teachings on the importance of mindfulness of the body.

• The Four Establishments of Mindfulness (MN 10) - A detailed teaching on cultivating mindfulness of body, feelings, mind and mental qualities.

Practice Area

Training in seclusion Abandoning hindrances - Staying in seclusion, one trains in abandoning of the five hindrances: sensual desire, ill-will, doubt, complacency (dullness), mental agitation (restlessness and remorse)

• The Five Hindrances, their Fuels and their Antidotes (AN 1.11-1.20)

Practice Area

Abiding in jhānas - Abiding in the four jhānas, progressively arising of the seven awakening factors.

Related Teachings

• 5 qualities to abandon to dwell in the first jhāna (AN 5.256) - Stinginess regarding dwellings, families, gains, reputation and teachings should be abandoned to dwell in the first jhāna.

• The Path to Liberation with similes - In this teaching, the Buddha is sharing the path with visual similes that resemble the phenomenology of the mind as it is progressing on the path to liberation.

Here he grieves, after death he grieves,

the evil-doer grieves in both places;

He grieves, he is tormented,

having seen the impurity of his own actions.

-- DhammaPada Verse 15

Here he rejoices, after death he rejoices,

the doer of good deeds rejoices in both places;

He rejoices, he delights,

having seen the purity of his own actions.

-- DhammaPada Verse 16

Picture: Flowering Garden, Vincent van Gogh, 1888

Related Teachings:

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

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

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

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

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

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

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

2. incapable of taking what is not given,

3. incapable of engaging in sexual intercourse,

4. incapable to knowingly speak falsely, and

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

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

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

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

2. incapable of taking what is not given,

3. incapable of engaging in sexual intercourse,

4. incapable to knowingly speak falsely,

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

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

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

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

9. incapable to act out of fear.'

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

Related Teachings:

Eight Persons Worth of Gifts (AN 8.59) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment. The notes break down the fetters that one is released from at each individual stage of enlightenment.

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

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