khushikothari22

The Buddha's meditation guidance is to begin and then stay in the meditation session by removing any arising craving and displeasure with regard to the world, with continuous effort, fully aware, mindful.

One way to do this is to bring a wholesome object to the mind: such as a memory of a time when you acted with pure generosity, expecting nothing in return.

When practiced, this has the effect of bringing the mind out of any hindrances, to unification, to collectedness, where now one can then practice per the breathing-mindfulness meditation guidance.

A regular practice of meditation clears the mind of obstructions

Then, a certain bhikkhu approached his own preceptor (mentor) and said: "Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency (dullness and drowsiness) completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings."

Then the preceptor taking his pupil with him, approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the bhikkhu said to the Blessed One: "Venerable sir, this bhikkhu says: 'At present, I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings.'"

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is not guarded in the sense faculties, 2) not applying moderation in eating, 3) not dedicated to wakefulness, 4) lacks insight into wholesome qualities, and 5) does not engage in the development of the awakening factors during the first and last watch of the night. As a result, the body feels as if intoxicated, the directions seem unclear, the teachings do not spring to mind, complacency completely occupies the mind, one does not find enjoyment in the spiritual life, and doubts about the teachings arise.

Therefore, bhikkhu, you should train yourself thus: 'I will be guarded in the sense faculties, apply moderation in eating, be dedicated to wakefulness, develop insight into wholesome qualities, and engage in the development of the awakening factors during the first and last watch of the night.' This is how you should train yourself."

Then, that bhikkhu, having been instructed by the Blessed One with this advice, rose from his seat, paid respects to the Blessed One, circumambulated him to the right, and departed.

Thereafter, that bhikkhu, living in seclusion, with diligence, continuous effort, and resoluteness, not long after, realized by personal knowledge and attained in that very life the unsurpassed culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness.

He understood: "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 that bhikkhu became one among the arahants.

Then that bhikkhu, having attained arahantship, approached his preceptor and said: "Venerable sir, at present my body no longer feels as if intoxicated, the directions are clear to me, the teachings spring to mind, complacency no longer occupies my mind, I find enjoyment in the spiritual life, and I have no doubts about the teachings."

Then, taking his pupil with him, the preceptor approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the preceptor said to the Blessed One: "Venerable sir, this bhikkhu says: 'At present, my body no longer feels as if intoxicated, the directions are clear to me, the teachings spring to mind, complacency no longer occupies my mind, I find enjoyment in the spiritual life, and I have no doubts about the teachings.'"

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is guarded in the sense faculties, 2) applies moderation in eating, 3) is dedicated to wakefulness, 4) has insight into wholesome qualities, and 5) engages in the development of the awakening factors during the first and last watch of the night. As a result, the body does not feel as if intoxicated, the directions are clear, the teachings spring to mind, complacency does not occupy the mind, one finds enjoyment in the spiritual life, and there are no doubts about the teachings.

Therefore, bhikkhus, you should train yourselves thus: 'We will be guarded in the sense faculties, apply moderation in eating, be dedicated to wakefulness, develop insight into wholesome qualities, and engage in the development of the awakening factors during the first and last watch of the night.' This is how you should train yourselves."

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If one has doubts about the teachings of the Buddha, one can harness it by developing an inquisitive mind to learn, reflect and to practice in accordance to the gradual training guidelines over a period of a few months to several months, reflecting on:

1. The growth in the qualities of the mind such as diligence, contentment, persistence, clarity of thinking, and

2. Improvements in one's personal and professional relationships

Related Teachings:

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

Gradual training and gradual progress: The Habit Curve - The gradual training guidelines linked to the science of forming new habits. Each training area when practiced in as a new habit to cultivate until it becomes easy, automatic and second nature, leads to gradual progress on the path to enlightenment.

The Buddha teaches Rāhula about the importance of truthfulness, teaching him to not tell an intentional lie even as a joke.

Thus have I heard - At one time, the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.

Now at that time, the venerable Rāhula was dwelling at Ambalaṭṭhika. Then the Blessed One, having arisen from seclusion in the evening time, approached Ambalaṭṭhika, where the venerable Rāhula was. The venerable Rāhula saw the Blessed One approaching from afar. Having seen him, he prepared a seat and water for his feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The venerable Rāhula also, having paid homage to the Blessed One, sat down to one side.

An Intentional Lie

Then the Blessed One placed a small amount of leftover water in the water vessel and addressed the venerable Rāhula: "Rāhula, do you see this small amount of leftover water in the water vessel?"

"Yes, venerable sir."

"Even so little, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having discarded the small amount of leftover water, addressed the venerable Rāhula: "Do you see this small amount of leftover water discarded, Rāhula?"

"Yes, venerable sir."

"Thus, discarded, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having overturned that water vessel, addressed the venerable Rāhula: "Do you see this overturned water vessel, Rāhula?"

"Yes, venerable sir."

"Thus overturned, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Then the Blessed One, having turned the water vessel upright, addressed the venerable Rāhula: "Rāhula, do you see this hollow and empty water vessel?"

"Yes, venerable sir."

"Even so hollow and empty, Rāhula, is the asceticism of those who do not feel shame in telling an intentional lie."

Simile Of The King's Elephant

"Just as, Rāhula, a king's elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail; however, he protects his trunk. Then his rider would think: 'This king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, and acts with his tail; however, it protects his trunk. He has not yet given up his life.'

When, Rāhula, a king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk, then his rider would think: 'This king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk. He has given up his life. Now there is nothing that the king's elephant will not do.'

Just so, Rāhula, for anyone who does not feel shame in telling an intentional lie, there is no evil that they will not do, I say. Therefore, Rāhula, you should train yourself thus: 'I will not tell an intentional lie even as a joke.' This is how you should train yourself, Rāhula.

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Related Teachings:

Five factors of well-spoken speech (AN 5.198) - Speech endowed with these five factors is well-spoken, not ill-spoken, blameless, and irreproachable to the wise.

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

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.

Thus it was said by the Blessed One, said by the Arahant, I have heard:

"Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon contempt (ungratefulness); I am your guarantor for non-returning."

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

"When overcome by contempt or ungratefulness, beings go to a bad destination; Completely comprehending contempt and ungratefulness, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time."

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

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Picture: The Princess and the Pea, Edmund Dulac, 1911

Related Teachings:

Five ways to remove arisen resentment (AN 5.161) - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Only by letting go of resentment is hatred stilled (DhP 3, 4, 5) - Hatred is never reconciled by hatred in this world. Only by non-hatred is hatred reconciled.

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.

"There are these four kinds of persons found existing in the world. Which four?

One with little learning who is not accomplished by that learning,

One with little learning who is accomplished by that learning,

One with much learning who is not accomplished by that learning,

One with much learning who is accomplished by that learning.

And how, bhikkhus, is a person with little learning not accomplished by that learning? Here, bhikkhus, some person has little learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, not understanding the meaning of that little learning, not understanding the dhamma, does not practice according to the dhamma. Thus, bhikkhus, a person with little learning is not accomplished by that learning.

And how, bhikkhus, is a person with little learning accomplished by that learning? Here, bhikkhus, some person has little learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, understanding the meaning of that little learning, understanding the dhamma, practices according to the dhamma. Thus, bhikkhus, a person with little learning is accomplished by that learning.

And how, bhikkhus, is a person with much learning not accomplished by that learning? Here, bhikkhus, some person has much learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, not understanding the meaning of that much learning, not understanding the dhamma, does not practice according to the dhamma. Thus, bhikkhus, a person with much learning is not accomplished by that learning.

And how, bhikkhus, is a person with much learning accomplished by that learning? Here, bhikkhus, some person has much learning — of discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. He, understanding the meaning of that much learning, understanding the dhamma, practices according to the dhamma. Thus, bhikkhus, a person with much learning is accomplished by that learning.

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

If one has little learning

and is not composed in moral conduct,

He is criticized for both —

his virtue and his learning.

If one has little learning

but is well-composed in moral conduct,

He is praised for his virtue,

and his learning flourishes.

If one has much learning

but is not composed in moral conduct,

He is criticized for his virtue,

and his learning does not flourish.

If one has much learning

and is well-composed in moral conduct,

He is praised for both —

his virtue and his learning.

A well-learned one who knows the dhamma by heart,

A wise disciple of the Buddha,

Like a golden ornament,

who could criticize him?

The deities praise him,

and he is praised even by Brahmā (God)."

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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.

Be an island unto yourself, with no other refuge (SN 47.13) - 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.

Cultivation of the four jhānas slants, slopes, and inclines one towards Nibbāna

At Sāvatthi.

There the Blessed One said:

"Bhikkhus, there are these four jhānas. What four?

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, with reflection and examination (of thoughts), born of seclusion, filled with joyful pleasure, enters and dwells in the first jhāna.

With the subsiding of reflection and examination (of thoughts), experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, he enters and dwells in the second jhāna.

With the fading away of joyful pleasure, he dwells equanimous and mindful, fully aware, and experiences physical pleasure, which the Noble Ones describe as 'one who dwells happily, equanimous and mindful.' Thus, he enters and dwells in the third jhāna.

With the abandoning of ease (bliss) and suffering (discontentment, stress), and with the previous disappearance of joy and sorrow, experiencing neither painful nor pleasant sensation, and with the purity of equanimity and mindfulness, he enters and dwells in the fourth jhāna.

These, bhikkhus, are the four jhānas.

Just as the river Ganges slants, slopes, and inclines towards the east, so too, bhikkhus, a bhikkhu who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna.

And how, bhikkhus, does a bhikkhu who develops and cultivates the four jhānas slant, slope, and incline towards Nibbāna?

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, with reflection and examination (of thoughts), born of seclusion, filled with joyful pleasure, enters and dwells in the first jhāna.

With the subsiding of reflection and examination (of thoughts), experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, he enters and dwells in the second jhāna.

With the fading away of joyful pleasure, he dwells equanimous and mindful, fully aware, and experiences physical pleasure, which the Noble Ones describe as 'one who dwells happily, equanimous and mindful.' Thus, he enters and dwells in the third jhāna.

With the abandoning of ease (bliss) and suffering (discontentment, stress), and with the previous disappearance of joy and sorrow, experiencing neither painful nor pleasant sensation, and with the purity of equanimity and mindfulness, he enters and dwells in the fourth jhāna.

Thus, bhikkhus, a bhikkhu who develops and cultivates the four jhānas slants, slopes, and inclines towards Nibbāna."

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As the stones in this picture throttle the natural flow of the stream of water, likewise, the mental hindrances when present, throttle the flow of the clear experience of the unconditioned enlighten-mental quality of joy. Having cleared the mental hindrances through a well established life practice, one is then naturally able to dwell in the jhānas. One who develops and cultivates the jhānas, slants, slopes and inclines towards Nibbāna.

Related Teachings:

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.

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. If they're in the wholesome category, then one is able to apply right effort to sustain and cultivate them.

Six Qualities to Abandon To Dwell in the first jhāna (AN 6.73)

There are few in the world, who having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others.

At Sāvatthi.

Once, while sitting to one side, King Pasenadi of Kosala said to the Blessed One: "Here, venerable sir, when I was alone in seclusion, a reflection arose in my mind: 'There are few beings in the world who, having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others. But there are far more beings in the world who, having obtained great wealth, become arrogant and even negligent, obsessed with sensual pleasures, and act wrongly towards others.'"

"That is how it is, great king, that is how it is, great king. There are indeed few beings in the world who, having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others. But there are far more beings in the world who, having obtained great wealth, become arrogant and even negligent, obsessed with sensual pleasures, and act wrongly towards others."

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

"Enamoured by sensual pleasures, Greedy, infatuated with desires; They do not realize they have gone too far, Like deer that enters the trap laid out; Afterwards, it becomes painful for them, For the result of their actions is bad."

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Related Teachings:

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.

Sensuality is subject to time, of much stress (SN 1.20) - A deity tries to persuade a monk to first enjoy sensual pleasures and then go forth.

Held by Two Kinds of Misconceptions (ITI 49) - How those with vision differ from those who adhere to craving for rebirth and those who slip past into craving to be annihilated.

In this verse, the Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

"Here alone is purity," they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths.

They who desire debate, entering an assembly, Burning fools among each other; Clinging to views dependent on others, they argue with words, Desiring praise, they are skilled in arguing.

Engaged in debate in the midst of an assembly, Desiring praise, there arises anxiety; However, in defeat, they become despondent, Upset by criticism, they seek faults in others.

When their argument is declared lacking, Refuted by the questioners in the assembly; One whose view is refuted laments, Thinking they have been surpassed, they feel inferior.

These debates arise among ascetics, In these, there is both elation and dejection; Also seeing this, one should refrain from debates, For there is no purpose in obtaining praise or in gaining approval.

One might be praised, however, there, Having declared an argument in the midst of the assembly; He laughs and becomes conceited on account of that, Having achieved what his mind desired.

That exaltation becomes the ground for his downfall, Filled with pride, he speaks arrogantly; Seeing this too, one should not engage in debate, For the wise do not claim purity through debates.

Just as a hero, challenged at the king's feast, Goes roaring with a desire to fight; By whatever means, hero, you should withdraw, There was no prior reason for this contest.

Those who cling to their views and argue, Saying only "this is true" and debate it; You should tell them, "There's no point in that," For with debate arises opposition.

However, those who have conquered the army of defilements, Acting with views that do not conflict with views; What can you gain among them, Pasūra, For they have nothing taken as supreme.

Then you, full of thoughts, Reflecting on views in your mind; Having come together with the pure one, You indeed cannot keep up.

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Related Teachings:

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

Possessions, Respect and Popularity | Fishing Hook (SN 17.2) - Possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke (freedom from bondage).

Thus it was said by the Blessed One, said by the Arahant, I have heard:

"Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon greed; I am your guarantor for non-returning.

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

"When overcome by greed, beings go to a bad destination; Completely comprehending greed, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time."

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

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Greed is a defilement (a taint) of the mind that manifests as craving for material possessions, for consuming, for having experiences. To completely comprehend greed, one should understand the attachment, the holding on to, and clinging at the five aggregates.

Related Teachings:

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

Understanding 30 mental qualities that lead to enlightenment ↗️ - Greed, hate and delusion are the last layer of the ten layers of three mental qualities each to be uprooted to get to enlightenment. This teaching can be used to see the next layer of qualities to uproot and its antidote qualities to be cultivated.

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

The Continuance of Consciousness (SN 12.38) - Intentions, plans or underlying tendencies become the basis for the continuance of consciousness from one life to the next.

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

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

Thus have I heard - One time, the Blessed One was wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:

Not Eating At Night

"Bhikkhus, I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, bhikkhus, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living."

"Yes, venerable sir," the bhikkhus replied to the Blessed One.

Then, while wandering in stages through the Kāsī region, the Blessed One arrived at a Kāsī town of Kīṭāgiri. There, the Blessed One stayed in this Kāsī town, Kīṭāgiri.

At that time, a group of bhikkhus led by Assaji and Punabbasuka were residing at Kīṭāgiri. Then, several bhikkhus went to visit these bhikkhus and said to them: "Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu saṅgha does the same. By not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should eat only during the day, without having a meal at night. By doing so, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living."

When this was said, the bhikkhus led by Assaji and Punabbasuka said to those bhikkhus: "Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time."

When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: 'Friends, the Blessed One only eats during the day, without having a meal at night, and the bhikkhu saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should abstain from eating at night. By so doing, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.' When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day.' Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter."

Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name, call the bhikkhus led by Assaji and Punabbasuka, saying: 'The teacher calls you, venerables.'"

"Yes, venerable sir," the bhikkhu replied. Then that bhikkhu, having answered the Blessed One, approached the bhikkhus led by Assaji and Punabbasuka; having approached them, he said, "The teacher calls you, venerables."

"Yes, friend," the bhikkhus led by Assaji and Punabbasuka replied to that bhikkhu, and they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. After they sat to one side, the Blessed One said this:

"Is it true, bhikkhus, that several bhikkhus approached you and said: 'The Blessed One and the community of bhikkhus eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Come, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living.' And when this was said, bhikkhus, did you respond to those bhikkhus: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time.'"

"Yes, venerable sir."

Feelings and Unwholesome and Wholesome States

"Bhikkhus, do you understand me to teach the Dhamma in such a way as this: 'Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase'?"

"No, venerable sir."

"Surely, bhikkhus, do you understand the Dhamma as I have taught it: that in the case of some person, experiencing a pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a pleasant feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a painful feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a painful feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase?"

"Yes, venerable sir."

Pleasant Feelings

"Good, bhikkhus. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say: 'Abandon such a pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a pleasant feeling.'

Painful Feelings

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a painful feeling'?""

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a painful feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a painful feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a painful feeling.'

Neither-Painful-Nor-Pleasant Feelings

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a neither-painful-nor-pleasant feeling'?”

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a neither-painful-nor-pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling.'

Bhikkhus, I do not say to all bhikkhus, 'You must act with diligence'; nor do I say to all bhikkhus, 'You must not act with diligence.' Bhikkhus, those bhikkhus who are arahants, whose taints are exhausted, who have lived the spiritual life, done what had to be done, laid down the burden, reached the true goal, exhausted the fetters of existence, and are completely liberated through final knowledge, I do not say to such bhikkhus, 'You must act with diligence.' Why is that? Because their diligence has been accomplished. They are incapable of negligence.

But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, 'You must act with diligence.' Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own direct knowledge, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, 'You must act with diligence.'"

Seven Kinds of Persons

"Bhikkhus, there are seven kinds of persons to be found existing in the world. What seven? They are: one liberated both ways, one liberated by wisdom, a body-witness, one attained through view, one attained through confidence, a Dhamma-follower, and a faith-follower.

1. Liberated Both Ways

Bhikkhus, what kind of a person is one liberated both ways? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are exhausted. This kind of a person is called one liberated both ways. For such a bhikkhu, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence.

2. Liberated by Wisdom

Bhikkhus, what kind of person is one liberated by wisdom? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence.

3. Body-Witness

Bhikkhus, what kind of person is a body-witness? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, some of his taints are exhausted. This person is called a body-witness. For this bhikkhu, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'"

4. Attained Through View

Bhikkhus, what kind of person is one attained through view? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom. This person is called one attained through view. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

5. Attained Through Confidence

Bhikkhus, what kind of person is one attained through confidence? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and his confidence in the Tathāgata is deeply rooted and well-established. This person is called one attained through confidence. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

6. A Dhamma-Follower

Bhikkhus, what kind of person is a Dhamma-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom to some extent. Moreover, he possesses the faculties of confidence, persistence (energy), mindfulness, collectedness, and wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

7. A Faith-Follower

Bhikkhus, what kind of person is a faith-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms. Having seen with wisdom, his taints are not yet exhausted, and he has mere faith and love for the Tathāgata. Moreover, he possesses the faculties of confidence, persistence, mindfulness, collectedness, and wisdom. This person is called a faith-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowledge, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

Final Knowledge Is Attained Gradually

Bhikkhus, I do not say that final knowledge is attained immediately at the first attempt. However, bhikkhus, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained.

And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he remembers (memorizes) it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, aspiration (interest/desire/zeal) springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that aspiration, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this teaching and training.

Bhikkhus, there is a four-phrased statement, and when it is understood, a wise person would quickly comprehend its meaning. Shall I declare it to you, bhikkhus, so you can understand it?"

"And who are we, venerable sir, that we should understand the Dhamma?"

"Bhikkhus, even with a teacher who is concerned with worldly things, inheritor of worldly things, involved with worldly things, such haggling by his disciples would not be proper: 'If it were like this for us, then we would do it; if it were not like this for us, then we would not do it'; how much more so when the teacher is the Tathāgata, who dwells completely detached from worldly things?

"Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.' For a faithful disciple who is intent on deeply penetrating the Teacher's teaching, the Teacher's instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving stop until I have attained what can be attained by human strength, human energy, and human persistence.' Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is a trace of clinging left, the state of non-returning.

The Blessed One said this. The bhikkhus, satisfied, rejoiced in the Blessed One's words.

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An enlightened being having been liberated from clinging at the five aggregates wouldn't insist on a perception or a view to be adopted by others. An enlightened being would also not be interested in disparaging or slandering someone who may have different or opposing views, for they would have eliminated the fetter of ill-will through cultivation of good-will. How much more so for one who is perfectly enlightened. This teaching offers a window into the Buddha's practice of these finer aspects.

Related Teachings:

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

Entering the Fixed Course of Rightness (SN 25.1) - A person who either has faith and conviction in the Buddha's teachings (established through having independently verified them) or has cultivated a partial degree of wisdom through independent verification (but hasn't cultivated reflective wisdom) will not die without having realized the fruit of stream-entry.

A Bucket of Rice (SN 3.13) - In what is probably the world’s first recorded weight loss diet, when king Pasenadi shows up overweight and out of breath, the Buddha advises him to cut down his eating. The king asks an attendant to memorize the advise and recite it to him whenever he is eating.

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

-- DhammaPada Verse 31

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Related Teachings:

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

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.

At Sāvatthi.

While seated to one side, the wanderer Vacchagotta addressed the Blessed One:

"Venerable Gotama, what is the cause and condition for the various kinds of views that arise in the world, such as: 'The world is eternal,' or 'The world is not eternal,' ... or 'After death a Tathāgata neither exists nor does not exist'?"

"Vaccha, it is from not seeing form, not seeing the arising of form, not seeing the cessation of form, not seeing the practice leading to the cessation of form that these various kinds of views arise in the world, such as: 'The world is eternal,' ... or 'After death a Tathāgata neither exists nor does not exist.'

It is from not seeing feeling, not seeing the arising of feeling, not seeing the cessation of feeling, not seeing the practice leading to the cessation of feeling.

It is from not seeing perception, not seeing the arising of perception, not seeing the cessation of perception, not seeing the practice leading to the cessation of perception.

It is from not seeing volitional formations, not seeing the arising of volitional formations, not seeing the cessation of volitional formations, not seeing the practice leading to the cessation of volitional formations.

It is from not seeing consciousness, not seeing the arising of consciousness, not seeing the cessation of consciousness, not seeing the practice leading to the cessation of consciousness that these various kinds of views arise in the world, such as: 'The world is eternal,' ... or 'After death a Tathāgata neither exists nor does not exist.'"

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The Buddha is sharing that various views about the world and self are a result of not fully knowing the five aggregates, not seeing their arising, not seeing their cessation, and from not seeing the practice leading to their cessation.

Related Teachings:

Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76) - The Buddha lays down 30 different mental qualities in ten sets of threes that lead all the way to enlightenment. He explains them both backwards and forwards. One can use this teaching to draw out a skill map of which qualities they've cultivated and which ones are next to cultivate.

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

A Lump of Foam | A series a similes for reflecting on the five aggregates (SN 22.95) - 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.