wisdomperception

cross-posted from: https://lemmy.world/post/14284855

A Discourse on The Full-Moon Night

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.

At one time, the Blessed One was residing in Sāvatthī, in the Eastern Park, in Migāra's mother's mansion, with a large assembly of bhikkhus. On that occasion, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha (observance day) of the fifteenth.

Then, a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and said:

"Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?"

"Then, bhikkhu, sit down on your own seat and ask whatever you wish."

"Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One:

"Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging?"

"These, bhikkhu, are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging."

"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:

"What, venerable sir, is the root of these five aggregates subject to clinging?"

"Bhikkhus, these five aggregates subject to clinging have desire as their root".

"Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?"

"Bhikkhu, that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and lust is therein, that is the clinging therein."

"Excellent, venerable sir," the bhikkhu asked further:

"Is it possible, venerable sir, for there to be moderation in desire and lust within these five aggregates subject to clinging?"

"It is possible, bhikkhu," the Blessed One said:

"Here, bhikkhu, someone thinks: 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' Thus, bhikkhu, there can be moderation in desire and lust within these five aggregates subject to clinging."

"Excellent, venerable sir," the bhikkhu asked further:

"How far, venerable sir, does the term 'aggregates' apply?"

"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the volitional formations aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. Thus far, bhikkhu, the term 'aggregates' applies."

"Excellent, venerable sir," the bhikkhu asked further:

"What, venerable sir, is the cause, what is the condition for the manifestation of the form aggregate; what is the cause, what is the condition for the manifestation of the feeling aggregate; what is the cause, what is the condition for the manifestation of the perception aggregate; what is the cause, what is the condition for the manifestation of the volitional formations aggregate; what is the cause, what is the condition for the manifestation of the consciousness aggregate?"

"The four great elements, bhikkhu, are the cause, the four great elements are the condition for the manifestation of the form aggregate. Contact is the cause, contact is the condition for the manifestation of the feeling aggregate. Contact is the cause, contact is the condition for the manifestation of the perception aggregate. Contact is the cause, contact is the condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause, name-and-form is the condition for the manifestation of the consciousness aggregate."

"Excellent, venerable sir," the bhikkhu asked further:

"How does self-view arise?"

"Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view arises, bhikkhu."

"Excellent, venerable sir," the bhikkhu asked further:

"How does self-view not arise?"

"Here, bhikkhu, a learned noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view does not arise, bhikkhu."

"What is the gratification, what is the danger, and what is the escape in the case of form; what is the gratification, what is the danger, and what is the escape in the case of feeling ... perception ... volitional formations ... consciousness?"

"The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on volitional formations, that is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change, that is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations, that is the escape from volitional formations. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness."

"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:

"How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?"

"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit."

At that time, it occurred to a certain bhikkhu:

"So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?"

Then, the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus:

"There is this possibility, bhikkhus, that someone, being ignorant (misapprehending true reality), under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' You should be trained in this way, bhikkhus, regarding these matters.

What do you think, bhikkhus, is form permanent or impermanent?"

"Impermanent, venerable sir."

"Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?"

"Impermanent, venerable sir."

"And is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"And is it fitting to regard what is impermanent, suffering, and subject to change as: 'This is mine, this I am, this is my self'?"

"It is not fitting, venerable sir."

Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, volitional formations, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, volitional formations, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.'

These are the ten questions posed by the bhikkhu:

Two concern the aggregates—

Asking if they are the same or distinct,

And about designation along with cause.

Two more relate to identity,

With one each on the themes of gratification,

And the consciousness-containing body.

---

The Buddha taught the most on the four noble truths. This teaching shares a series of common questions he was asked on the topic. Reflecting and investigating into the five aggregates to understand them, to see their origin, passing away and cessation is how one cultivates wisdom to operate with ease in the world and in harmony in one's personal and professional relationships.

Related Teachings:

Teachings on Living Beings and the Five Aggregates - A series of teachings on what makes a living being a living being and the five aggregates.

A lump of foam (SN 22.95) - The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.

The blood one has shed from being slaughtered or beheaded in transmigration is greater than the waters in the oceans.

Dwelling in Rajagaha, in the Bamboo Grove. Then thirty bhikkhus from Paveyyaka, all forest dwellers, all alms-food eaters, all rag-robe wearers, owning just three robes, yet all bound by fetters, approached the Blessed One. Having approached, after paying homage to the Blessed One, they sat on one side.

Then it occurred to the Blessed One: "These thirty bhikkhus from Paveyyaka are all forest dwellers, all alms-food eaters, all rag-robe wearers, owning just three robes, yet all bound by fetters. Perhaps I should teach them the Dhamma in such a way that, right here on these seats, without taking up anything further, their minds might be released from the taints."

Then the Blessed One addressed the bhikkhus: "Bhikkhus."

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

"This samsara is without discoverable beginning, bhikkhus. A first point is not discerned of beings hindered by ignorance and fettered by craving, running through this cycle of continuation.

What do you think, bhikkhus, which is more: the blood you have shed while running and wandering this long, long journey, being slaughtered as cows, buffaloes, sheep, chickens, and pigs, or the water in the four great oceans?"

"As we understand the Dhamma taught by the Blessed One, this is more: the blood we have shed while running and wandering this long, long journey, being slaughtered as cows, buffaloes, sheep, chickens, and pigs, not the water in the four great oceans."

"Good, good, bhikkhus. It is good that you understand the Dhamma taught by me in this way. Indeed, bhikkhus, the blood you have shed while running and wandering this long, long journey, being slaughtered as cows, buffaloes, sheep, chickens, and pigs, is more, not the water in the four great oceans. For a long time, bhikkhus, you have experienced the slaughter of being cows, buffaloes, sheep, chickens, pigs... For a long time, bhikkhus, you have experienced the slaughter of being robbers, highway murderers, adulterers, shedding blood. For a long time, bhikkhus, you have been robbers, murderers, adulterers, shedding blood, not the water in the four great oceans.

Why is that? This samsara is without discoverable beginning... enough for liberation."

Thus spoke the Blessed One. Delighted, those bhikkhus rejoiced in what the Blessed One had said. And while this exposition was being given, the minds of the thirty bhikkhus from Paveyyaka were released from the taints through non-clinging.

Liberation of the mind requires the voice of another and a rational application of mind. While it is not easy for beings bound by multitude of desires to see this clearly, neither it is difficult. As one diligently cultivates to train their mind, along with learning the teachings of the Buddha by active reflection and independent verification (close examination, checking for any assumptions), one gradually awakens to the truth of enlightenment.

Related Teachings:

• Tears shed in transmigration (SN 15.3) - A similar discourse pointing to coming to terms with the cycle of continued existence that all beings undergo
• Gradual training, gradual practice and gradual progress (MN 107) - The Buddha shares the gradual training guidelines that as one gradually trains in, one sees gradual progress in the cultivation of the noble eightfold path.
• Analysis of the Eightfold Path (SN 45.8) - The noble eightfold path is presented with the interlinks. When this is gradually cultivated, the mind will cultivate right concentration (jhānas) and mindfulness to know clearly as everything has come to without misapprehensions.

Whatever harm an enemy may do to an enemy,
or a hater to a hater,
an ill-directed mind inflicts on oneself a greater harm.

-- DhammaPada Verse 42

Neither mother, father, nor any other relative
can do one greater good
than one's own well-directed mind.

-- DhammaPada Verse 43

Related Teachings:

• Mind precedes all mental states (DhP 2) - If with a pure mind a person speaks or acts, happiness follows him like his never-departing shadow.
• Intention shapes all phenomena (From AN) ↗️ - Intention is kamma, by intending one creates kamma by way of body, speech and mind.
• The Mind of Loving-Kindness (MN 21) - Buddha's advice on cultivating a mind rid of ill-will with strong visual similes

As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path.

“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. A mendicant accomplished in ethics can expect …” …

“… accomplished in enthusiasm …”

“… accomplished in self-development …”

“… accomplished in view …”

“… accomplished in diligence …”

Cultivation of the eightfold path gradually occurs as one is having enthusiasm, being diligent, cultivating right view.

Related Teachings:

• Teachings on the harmful and beneficial qualities (AN)
• Analysis of the Eightfold Path (SN 45.8)

Mahāassapurasutta—Bhikkhu Sujato

This teaching lays out the path to liberation with a series of visual similes.

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics.

Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’

And what are the things that make one an ascetic and a brahmin? You should train like this: ‘We will have conscience and prudence.’ Now, mendicants, you might think, ‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. I declare this to you, mendicants, I announce this to you: ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

What more is there to do? You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’ Now, mendicants, you might think, ‘We have conscience and prudence, and our bodily behavior is pure. Just this much is enough …’ I declare this to you, mendicants, I announce this to you: ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

What more is there to do? You should train like this: ‘Our verbal behavior … mental behavior … livelihood will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of our pure livelihood.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. I declare this to you, mendicants, I announce this to you: ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

What more is there to do? You should train yourselves like this: ‘We will restrain our sense doors. When we see a sight with our eyes, we won’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of sight, and we will achieve its restraint. When we hear a sound with our ears … When we smell an odor with our nose … When we taste a flavor with our tongue … When we feel a touch with our body … When we know an idea with our mind, we won’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained. Just this much is enough …’

What more is there to do? You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting rationally on our food. We will eat not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, we shall put an end to old discomfort and not give rise to new discomfort, and we will live blamelessly and at ease.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much. Just this much is enough …’

What more is there to do? You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles. In the evening, we will continue to practice walking and sitting meditation. In the middle of the night, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness. Just this much is enough …’

What more is there to do? You should train yourselves like this: ‘We will have situational awareness and mindfulness. We will act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’ Now, mendicants, you might think, ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness. Just this much is enough …’

What more is there to do? Take a mendicant who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.

Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.

Suppose there was a person with wealth and property who was traveling along a desert road. But after some time they crossed over the desert, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.

In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, with features and details. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

In the same way, a mendicant recollects their many kinds of past lives, with features and details.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. Suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro.

In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’

In the same way, a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They understand: ‘… there is no return to any state of existence.’

This mendicant is one who is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and also a ‘perfected one’.

And how is a mendicant an ascetic? They have assuaged the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how a mendicant is an ascetic.

And how is a mendicant a brahmin? They have banished the bad, unskillful qualities. That’s how a mendicant is a brahmin.

And how is a mendicant a bathed initiate? They have bathed off the bad, unskillful qualities. That’s how a mendicant is a bathed initiate.

And how is a mendicant a knowledge master? They have known the bad, unskillful qualities. That’s how a mendicant is a knowledge master.

And how is a mendicant a scholar? They have scoured off the bad, unskillful qualities. That’s how a mendicant is a scholar.

And how is a mendicant a noble one? They have nobbled their foes, the bad, unskillful qualities. That’s how a mendicant is a noble one.

And how is a mendicant a perfected one? They are impeccably remote from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how a mendicant is a perfected one.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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.

Related Teachings:

• Gradual training, gradual practice and gradual progress (MN 107)
• Six Directions: A teaching on purifying ethical conduct (DN 31)
• Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7)

Vitakkasaṇṭhānasutta—Bhikkhu Sujato

In a practical meditation teaching, the Buddha describes five different approaches to abandoning of thoughts related to desire, hate and delusion.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant committed to the higher mind should focus on five subjects from time to time. What five?

Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. It’s like a deft carpenter or their apprentice who’d knock out or extract a large peg with a finer peg. In the same way, a mendicant … should focus on some other foundation of meditation connected with the skillful …

Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts: ‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’ As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. In the same way, a mendicant … should examine the drawbacks of those thoughts …

Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore about them. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Suppose there was a person with clear eyes, and some undesirable sights came into their range of vision. They’d just close their eyes or look away. In the same way, a mendicant … those bad thoughts are given up and come to an end …

Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Suppose there was a person walking quickly. They’d think: ‘Why am I walking so quickly? Why don’t I slow down?’ So they’d slow down. They’d think: ‘Why am I walking slowly? Why don’t I stand still?’ So they’d stand still. They’d think: ‘Why am I standing still? Why don’t I sit down?’ So they’d sit down. They’d think: ‘Why am I sitting? Why don’t I lie down?’ So they’d lie down. And so that person would reject successively coarser postures and adopt more subtle ones.

In the same way, a mendicant … those thoughts are given up and come to an end …

Now, suppose that mendicant is focusing on stopping the formation of thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. With teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and crush mind with mind. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, a mendicant … with teeth clenched and tongue pressed against the roof of the mouth, should squeeze, squash, and crush mind with mind. As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Now, take the mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other subject connected with the skillful … They examine the drawbacks of those thoughts … They try to forget and ignore about those thoughts … They focus on stopping the formation of thoughts … With teeth clenched and tongue pressed against the roof of the mouth, they squeeze, squash, and crush mind with mind. When they succeed in each of these things, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. This is called a mendicant who is a master of the ways of thought. They will think what they want to think, and they won’t think what they don’t want to think. They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Alternative words to understand desire, hate and delusion.

• Desire - Lust, greed, relishing, delighting
• Hate - Ill-will, aversion, anger, frustration, annoyance
• Delusion - Ignorance, misapprehension, misconception, not carefully examining

The unEnlightened mind's tendencies incline towards these three when left on its own. In this teaching, the Buddha is sharing on five practical ways to apply right effort for the abandoning and non-arising of thoughts related to desire, hate, and delusion.

Related Teachings:

• Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)

• The Buddha's Advise On Two Kinds of Thoughts (MN 19) and Efforts (AN 4.69) ↗️

Paṭhamasattasutta

Thus have I heard—once, the Blessed One was staying in Savatthi, at Jetavana, Anathapindika's monastery. At that time, the majority of people in Savatthi were overly attached to sensual pleasures, engrossed, greedy, entangled, infatuated, and immersed in them, behaving as if drunk and insane.

Then, several monks, after dressing in the morning and taking their bowls and robes, entered Savatthi for alms. After wandering for alms in Savatthi and after their meal, they approached the Blessed One, paid homage to him, and sat on one side. Seated there, those monks said to the Blessed One: “Here, venerable sir, the people of Savatthi are mostly overly attached to sensual pleasures, engrossed, greedy, entangled, infatuated, and immersed in them.”

Knowing the situation, the Blessed One then uttered this exclamation:

"Bound to pleasures, entangled in sensual pleasure,
Not seeing the danger in attachments;
Indeed, those bound to the attachment, to entanglement,
Would not cross over the vast, great flood."

This teaching is lightly touching on the danger of sensual pleasures. The great flood is a reference to ignorance (avijjā) which results in a continued cycle of rebirth, aging, and death.

Related Teachings:

• The Fever of Sensual Pleasures (MN 75)
• Death carries away a person of distracted mind who only plucks the flowers (DhP 47)
• Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61)

Puggalappasādasutta—Bhikkhu Sujato

“Mendicants, there are these five drawbacks of placing faith in an individual. What five?

1. The individual to whom a person is devoted falls into an offense such that the Saṅgha suspends them. It occurs to them: ‘This person dear and beloved to me has been suspended by the Saṅgha.’ They lose much of their faith in mendicants. So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the first drawback in placing faith in an individual.
2. Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … This is the second drawback in placing faith in an individual.
3. 4. 5. Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away. It occurs to them: ‘This person dear and beloved to me has passed away.’ So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the fifth drawback in placing faith in an individual.

These are the five drawbacks of placing faith in an individual.”

This is a teaching about a person who is practicing based on faith in a certain individual's attainments, who has yet to awaken to the truth of enlightenment. The Buddha is sharing instead to place faith in the Buddha, in the Dhamma (teachings) and in the community who is practicing in accordance to the dhamma.

Related Teaching:

• A teaching on the moral law of attraction ↗️
• The Best kinds of confidence ↗️

To develop serenity and discernment, you should ask experienced practitioners.

"Monks, there are these four types of individuals existing in the world. Which four?

Here, monks, one individual gains internal serenity of mind but does not gain insight into phenomena through higher wisdom. Here, monks, another individual gains insight into phenomena through higher wisdom but does not gain internal serenity of mind. Here, monks, another individual neither gains internal serenity of mind nor gains insight into phenomena through higher wisdom. Here, monks, another individual both gains internal serenity of mind and gains insight into phenomena through higher wisdom.

Monks, concerning the individual who gains internal serenity of mind but does not gain insight into phenomena through higher wisdom, that person should approach the one who gains insight into phenomena through higher wisdom and ask, 'Friend, how should conditioned phenomena be seen? How should conditioned phenomena be comprehended? How should conditioned phenomena be insightfully penetrated?' The other explains as they have seen and understood: 'Friend, conditioned phenomena should be seen in this way, comprehended in this way, insightfully penetrated in this way.' Eventually, they too gain both internal serenity of mind and insight into phenomena through higher wisdom.

Monks, concerning the individual who gains insight into phenomena through higher wisdom but does not gain internal serenity of mind, that person should approach the one who gains internal serenity of mind and ask, 'Friend, how should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be concentrated?' The other explains as they have seen and understood: 'Friend, the mind should be steadied in this way, settled in this way, unified in this way, concentrated in this way.' Eventually, they too gain both insight into phenomena through higher wisdom and internal serenity of mind.

Monks, concerning the individual who neither gains internal serenity of mind nor gains insight into phenomena through higher wisdom, that person should approach the one who gains both internal serenity of mind and insight into phenomena through higher wisdom and ask, 'Friend, how should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be concentrated? How should conditioned phenomena be seen? How should conditioned phenomena be comprehended? How should conditioned phenomena be insightfully penetrated?' The other explains as they have seen and understood: 'Friend, the mind should be steadied in this way, settled in this way, unified in this way, concentrated in this way; formations should be seen in this way, comprehended in this way, insightfully penetrated in this way.' Eventually, they too gain both internal serenity of mind and insight into phenomena through higher wisdom.

Monks, concerning the individual who gains both internal serenity of mind and insight into phenomena through higher wisdom, that person, standing on those wholesome qualities, should undertake the practice for the destruction of the taints.

These, monks, are the four types of individuals existing in the world."

The Buddha is sharing in this teaching to ask for help from experienced practitioners until serenity of mind and insight into phenomena aren't developed.

Related Teachings:

• Serenity and Discernment (AN 2.31) - Serenity leads to development of mind, to freedom of the mind and insight (discernment) leads to fading away of ignorance, to freedom by wisdom.
• Four ways to Arahantship (AN 4.170) - Both serenity and insight are developed by someone who attains Arahantship (enlightenment).

The Buddha, soon after awakening, contemplates specific conditionality and dependent co-arising.

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the first part of the night, he carefully applied the mind to dependent origination in forward order:

“When this exists, that is; due to the arising of this, that arises. That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.”

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“When things become clear
to the keen, meditating brahmin,
his doubts are dispelled,
since he understands each thing and its cause.”

The Buddha is sharing on his experiential understanding of dependent origination after his awakening.

Ignorance is a translation of the word avijjā. It can be understood as misapprehension of true reality, projecting onto how things are, positivism in the mind (seeing things through a positive or filtered lens), a mind prone to not closely examining and assumption making. Its counterpart wisdom is a mind that independently verifies, not believing or assuming things to be a certain way, not biased, open-minded, accepting of things the way they've come to be.

Related Teachings:

• Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61)
• Steadying the mind against the poisons of greed, hate and delusion (AN 4.117)

Better than sole sovereignty over the earth,
better than going to heaven,
better even than lordship over all the worlds
is the supramundane Fruition of Stream Entrance.

-- DhammaPada Verse 178

The fruition of stream entrance is a phrase for awakening to the truth of enlightenment.

Awakening to the truth of enlightenment is not easy, however, it is also not hard. By learning the teachings of the Buddha with active reflection, and applying them to independently verify, one awakens to the truth of enlightenment gradually.

Related Teachings:

• Cultivating faith to awaken to the truth (SN 55.55) ↗️
• Canki Sutta: Preservation of truth, awakening to truth and arrival at truth (MN 95)
• Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)

Better than sole sovereignty over the earth,
better than going to heaven,
better even than lordship over all the worlds
is the supramundane Fruition of Stream Entrance.

-- DhammaPada Verse 178

The fruition of stream entrance is a phrase for awakening to the truth of enlightenment.

Awakening to the truth of enlightenment is not easy, however, it is also not hard. By learning the teachings of the Buddha with active reflection, and applying them to independently verify, one awakens to the truth of enlightenment gradually.

Related Teachings:

• Cultivating faith to awaken to the truth (SN 55.55) ↗️
• Canki Sutta: Preservation of truth, awakening to truth and arrival at truth (MN 95)
• Navigating through 30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76)