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

-- DhammaPada Verse 34

---

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

Related Teachings:

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

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

Guarding against irritability in body, speech, thought (DhP 231, 232, 233, 234) - The Buddha is advising against getting irritated, for bad conduct by way of body, speech or thoughts that fuel growth of ignorance (misapprehension of true reality/misapprehension of how things have come to be).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Develops Four Bases of Psychic Ability

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

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

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

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

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

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

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

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

---

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

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

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

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

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

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

Related Teachings:

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

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

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

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

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

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

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

---

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

Related Teachings:

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

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

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

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

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

-- ITI 26

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

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

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

---

Related Teachings:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

---

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

Related Teachings:

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

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

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

2.3

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

2.4

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

---

Related Teachings:

Fear arises from harm (Snp 4.15) - The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

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

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

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

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

Not the faults of others,

nor what others have or have not done;

One should observe one's own actions,

deeds, both done and not done.

-- DhammaPada Verse 50

---

Related Teachings:

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

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

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

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

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

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

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

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

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

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

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

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

"Yes, sir."

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

"Yes, sir."

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

"Yes, Master Ānanda."

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

"Yes, sir."

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

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

---

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

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

Related Teachings:

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

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

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

1.56

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

1.57

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

---

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

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

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

Related Teachings:

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

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

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

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

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

At Sāvatthi.

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

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

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

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

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

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

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

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

Thus, he is endowed with these four qualities.

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

---

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

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

Related Teachings:

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

A small amount of dust on the tip of a fingernail (SN 13.1) - For someone who has seen the truth of awakening, the suffering eliminated is like the great earth; what remains is like the dust on the tip of a fingernail.

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

"These are my children, this is my wealth," with such thoughts the immature person is afflicted; One's self is not even one's own, how then, can there be sons? How then, can there be wealth?

-- DhammaPada Verse 62

---

Picture: Looking for the self and not finding it https://twitter.com/this_is_silvia/status/1766133309497659828 ↗️

Related Teachings:

Not viewing in the extremes of existence and non-existence (SN 12.15) - A perspective of seeing the world through the lens of existence may make one fear the natural cycle of aging, sickness, and death, or to come to terms with this natural truth when seen in the suffering of other beings. The other extreme may lead to challenges with harmoniously existing with all beings.

Teachings on aging and death (from SN) - The Buddha is sharing to drop the world's bait as life is very short, and guides to do good deeds that brings one to joy.

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 through the words of the Buddha.