"Bhikkhus, there are these four things that are inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

What four?

1. The domain of wisdom of the Buddhas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

2. The domain of wisdom of one in jhānas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

3. The result of kamma (deeds), bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

4. Speculation about the world or thoughts about the origin of the universe, bhikkhus, are inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

These, indeed, bhikkhus, are the four inconceivable things, not to be speculated over or thought about; thinking about which would lead to confusion and distress."

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Related Teachings:

The Truths of All Buddhas (SN 56.24) - The Buddhas of the past, future and present have truly understood the four noble truths as they really are.

Way of Practice to eradicate the conceit "I Am" (SN 22.89) - Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five aggregates (form, feeling, perception, formations, and consciousness) as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

> By initiative and diligence, with self-restraint and discipline; The wise one should make an island, Which no flood can submerge.

-- DhammaPada Verse 25

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Related Teachings:

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

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

Associate with a wise and sagacious person (DhP 76) - The Buddha is emphasising on the quality of a teacher who is pointing out faults, who reproves. This is said primarily with respect to the wrong views a student might be holding on to.

Bhikkhus, when release of mind by loving-kindness is practiced, developed, made much of, used as a vehicle and as a basis, established, consolidated, and properly undertaken, eleven benefits can be expected.

Which eleven?

1. One sleeps with ease,

2. One wakes up with ease,

3. One does not see evil dreams,

4. One is dear to human beings,

5. One is dear to non-human beings,

6. Deities protect one,

7. Fire, poison, and weapons cannot harm one,

8. One's mind becomes collected quickly,

9. One's facial complexion becomes clear,

10. One dies unconfused, and

11. If one does not penetrate further, one goes to the Brahma world.

Bhikkhus, when release of mind by loving-kindness is practiced, developed, made much of, used as a vehicle and as a basis, established, consolidated, and properly undertaken, these eleven benefits can be expected.

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Related Teachings:

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

Verses on Loving-Kindness | Metta Sutta (Snp 1.8) - This Metta Sutta offers a practical way to overcome any negative states of mind and root them in contentment, good-will and harmlessness.

Five ways to remove arisen resentment (AN 5.161)

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus:

"Bhikkhus, there are these seven qualities that lead to the decline of a trainee bhikkhu. What seven?

Relishing work, relishing talk, relishing sleep, relishing pleasure of company, being unguarded in sense faculties, lack of moderation in eating, and moreover there are communal duties. There, a trainee reflects, 'There are elders in the Saṅgha who are experienced, long gone forth, bearing the burden; they will be recognized for this.' Yet, he still engages in these duties himself. These seven qualities lead to the decline of a trainee bhikkhu.Bhikkhus, there are these seven qualities that lead to the non-decline of a trainee bhikkhu. What seven?

Not relishing work, not relishing talk, not relishing sleep, not relishing pleasure of company, being guarded in sense faculties, having moderation in eating, and moreover, there are communal duties. There, a trainee reflects, 'There are elders in the Saṅgha who are experienced, long gone forth, bearing the burden; they will be recognized for this.' Therefore, he does not engage in these duties himself. These seven qualities lead to the non-decline of a trainee bhikkhu."

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The words relish and pleasure and immoderation are pointing to indulging in an activity with passion/craving/desire/attachment. When one does this, one is unable to train and progress per the training guidelines that the Buddha shares.

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.

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.

Thus have I heard — at one time, the Blessed One was dwelling in Uruvelā on the bank of the river Nerañjarā at the root of the Bodhi tree, having just attained full awakening.

Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that stillness of mind, during the first watch of the night, thoroughly paid attention to dependent origination in forward order:

"This being, that becomes; from the arising of this, that arises. That is: from ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the arising of this whole mass of suffering."

Knowing this, the Blessed One at that time expressed this inspired utterance:

> "When phenomena become evident,

> To the Brahmin meditating with continuous effort;

> All his doubts are dispelled,

> When he knows a phenomena with its cause."

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Related Teachings:

The Stableness of the Dhamma (SN 12.20) - The Buddha is sharing the uncertainty of a Buddha having arisen and his teaching shining in the world. While dependent origination would continue regardless, in such a case, beings would not be able to able to attain enlightenment and continue wandering on in samsāra.

Proximate Causes | Links of Dependent Origination (SN 12.23) - This teaching outlines the sequential progression of spiritual development, starting from ignorance and leading to the ultimate knowledge of cessation, emphasizing the causal relationships between factors like faith, joy, and concentration, leading to enlightenment.

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

"Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single factor as so helpful as wise attention. Bhikkhus, a bhikkhu attending wisely abandons the unwholesome and develops the wholesome."

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

> "Wise attention is the quality of a trainee bhikkhu; No other factor is as helpful, for attaining the highest goal; The bhikkhu who strives wisely, reaches the end of suffering."

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

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One can reflect to see the difference in how one attends to similar situations when the mind is shaken up in contrast to when the mind is steady, stable, unperturbed.

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.

**Related Teachings:**s

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. In contrast, the beneficial qualities when pursued, cultivated, and developed, lead to one's growth in morality, generosity, faith, concentration and wisdom.

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.

> More than two thousand five hundred years have passed since our kind teacher, Buddha Śākyamuni, taught in India. He offered advice to all who wished to heed it, inviting them to listen, reflect, and critically examine what he had to say. He addressed different individuals and groups of people over a period of more than forty years.

> After the Buddha's passing, a record of what he said was maintained as an oral tradition. Those who heard the teachings would periodically meet with others for communal recitations of what they had heard and memorized. In due course, these recitations from memory were written down, laying the basis for all subsequent Buddhist literature. The Pāli Canon is one of the earliest of these written records and the only complete early version that has survived intact. Within the Pāli Canon, the texts known as the Nikāyas have the special value of being a single cohesive collection of the Buddha's teachings in his own words. These teachings cover a wide range of topics; they deal not only with renunciation and liberation, but also with the proper relations between husbands and wives, the management of the household, and the way countries should be governed. They explain the path of spiritual development—from generosity and ethics, through mind training and the realization of wisdom, all the way up to the attainment of liberation.

— Venerable Tenzin Gyatso, the Fourteenth Dalai Lama's forward to In the Buddha's Words

> The Buddha’s discourses preserved in the Pāli Canon are called suttas, the Pāli equivalent of the Sanskrit word sūtras. Although the Pāli Canon belongs to a particular Buddhist school—the Theravāda, or School of the Elders—the suttas are by no means exclusively Theravāda Buddhist texts. They stem from the earliest period of Buddhist literary history, a period lasting roughly a hundred years after the Buddha’s death, before the original Buddhist community divided into different schools. The Pāli suttas have counterparts from other early Buddhist schools now extinct, texts sometimes strikingly similar to the Pāli version, differing mainly in settings and arrangements but not in points of doctrine. The suttas, along with their counterparts, thus constitute the most ancient records of the Buddha’s teachings available to us; they are the closest we can come to what the historical Buddha Gotama himself actually taught. The teachings found in them have served as the fountainhead, the primal source, for all the evolving streams of Buddhist doctrine and practice through the centuries. For this reason, they constitute the common heritage of the entire Buddhist tradition, and Buddhists of all schools who wish to understand the taproot of Buddhism should make a close and careful study of them a priority.

— Bhikkhu Bodhi in In the Buddha's Words

> "AT PRESENT, ALL THAT IS LEFT of Buddhism are the words of the Buddha."

— Venerable Ācariya Mahā Boowa in Arahattamagga ArahattaPhala

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

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

— The Buddha's advise to Ānanda in Cundasutta SN 47.13

> "Please, venerable sir, teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, diligent, ardent, and resolute."

> "Gotamī, you should know the Dhamma to be abandoned if you find:

> 1. 'These teachings lead to passion, not to dispassion;

> 2. to being bound, not to being unbound;

> 3. to accumulating, not to shedding;

> 4. to wanting more, not to wanting less;

> 5. to discontentment, not to contentment;

> 6. to company, not to solitude; to laziness,

> 7. not to the arousal of energy (decline in application of right effort);

> 8. to being burdensome, not to being unburdensome.'

> In this way, Gotamī, you should conclude: 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

> And, Gotamī, you should know the Dhamma to be embraced if you find:

> 1. 'These teachings lead to dispassion, not to passion;

> 2. to being unbound, not to being bound;

> 3. to shedding, not to accumulating;

> 4. to wanting less, not to wanting more;

> 5. to contentment, not to discontentment;

> 6. to solitude, not to company;

> 7. to the arousal of energy, not to laziness (growth in application of right effort);

> 8. to being unburdensome, not to being burdensome.'

> In this way, Gotamī, you should conclude: 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

— The Buddha's advise to Mahāpajāpatī Gotamī in Saṁkhittasutta AN 8.53

One doesn't need a belief or faith in the Buddha's teachings to benefit from them. Rather, one can harness any skepticism by developing an inquisitive mind, to diligently learn, reflect, and then independently verify the teachings by applying them in practice for a period of time, observing for:

• development and growth in the mental qualities associated with enlightenment such as mindfulness, persistence, joy, tranquility, collectedness; and

• improvements in one's personal and professional relationships.

You're welcome to introduce yourself and state your current area of practise.

This is how the Buddha advised his students to reflect on their practise:

At one time, the Blessed One was residing in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

"Blessed One," those bhikkhus responded to the Blessed One. The Blessed One said:

"If, bhikkhus, a bhikkhu is not skilled in the ways of others' minds, then he should train thus: ‘I will become skilled in the way of my own mind’—indeed, bhikkhus, this is how you should train.

And how, bhikkhus, does a bhikkhu become skilled in the way of his own mind? Suppose, bhikkhus, a man or a woman, young, of a youthful appearance, fond of adornment, would look at their own reflection in a very clear and bright mirror or in a bowl of clear water. If there, they see any dirt or blemish on their face, they would strive to remove that dirt or blemish. If they do not see any dirt or blemish there, they would be satisfied, feeling complete and thinking: ‘It is a gain for me, it is excellent for me.’ Similarly, bhikkhus, for a bhikkhu, reflection is very helpful for wholesome states: ‘Am I often covetous or not? Am I often with ill-will or not? Am I often overcome by dullness (complacency) or not? Am I often restless or not? Am I often in doubt or not? Am I often angry or not? Am I often with a defiled mind or not? Am I often with an energetic body or not? Am I often lazy or not? Am I often uncollected or collected in mind?’

If, upon reflection, bhikkhus, a bhikkhu knows: ‘I often live with covetousness, with ill-will, overcome by dullness (complacency), restless, in doubt, angry, with a defiled mind, with an energetic body, lazy, uncollected in mind,’ then, bhikkhus, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states. Just as if one's clothes or head were on fire, one would make a strong desire, effort, enthusiasm, energy, and determination to extinguish that fire on one's clothes or head. In the same way, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states.

However, if upon reflection, bhikkhus, a bhikkhu knows: ‘I often live without covetousness, without ill-will, not overcome by dullness (complacency), not restless, beyond doubt, not angry, with an undefiled mind, with an energetic body, energetic, collected in mind,’ then, bhikkhus, that bhikkhu, established in those very wholesome states, should practice for the further destruction of the taints."

-- AN 10.51

"Bhikkhus, these are the four misconducts by way of speech. What are the four? False speech, divisive speech, harsh speech, and idle chatter — these are the four misconducts by way of speech.

Bhikkhus, these are the four good conducts by way of speech. What are the four? Truthful speech, speech that is not divisive (promoting harmony), gentle speech, and thoughtful speech — these are the four good conducts by way of speech."

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Related Teachings:

Five factors of well-spoken speech (AN 5.198) - The Buddha shares on the five factors of well-spoken speech

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 fuels the fetter of ignorance.

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

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

"I do not see any other form, bhikkhus, that so completely obsesses a man's mind as the form of a woman. The form of a woman, bhikkhus, obsesses a man's mind."

-- AN 1.1

"I do not see any other sound, bhikkhus, that so completely obsesses a man's mind as the sound of a woman. The sound of a woman, bhikkhus, obsesses a man's mind."

-- AN 1.2

"I do not see any other scent, bhikkhus, that so completely obsesses a man's mind as the scent of a woman. The scent of a woman, bhikkhus, obsesses a man's mind."

-- AN 1.3

"I do not see any other taste, bhikkhus, that so completely obsesses a man's mind as the taste of a woman. The taste of a woman, bhikkhus, obsesses a man's mind."

-- AN 1.4

"I do not see any other touch, bhikkhus, that so completely obsesses a man's mind as the touch of a woman. The touch of a woman, bhikkhus, obsesses a man's mind."

-- AN 1.5

"I do not see any other form, bhikkhus, that so completely obsesses a woman's mind as the form of a man. The form of a man, bhikkhus, obsesses a woman's mind."

-- AN 1.6

"I do not see any other sound, bhikkhus, that so completely obsesses a woman's mind as the sound of a man. The sound of a man, bhikkhus, obsesses a woman's mind."

-- AN 1.7

"I do not see any other scent, bhikkhus, that so completely obsesses a woman's mind as the scent of a man. The scent of a man, bhikkhus, obsesses a woman's mind."

-- AN 1.8

"I do not see any other taste, bhikkhus, that so completely obsesses a woman's mind as the taste of a man. The taste of a man, bhikkhus, obsesses a woman's mind."

-- AN 1.9

"I do not see any other touch, bhikkhus, that so completely obsesses a woman's mind as the touch of a man. The touch of a man, bhikkhus, obsesses a woman's mind."

-- AN 1.10

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Related Teachings

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.

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.

The well-composed Mind (AN 9.26) - Venerable Sāriputta clarifies on a teaching on how enlightenment is to be verified. He shares a visual simile of the stone pillar.

At Sāvatthi.

"Bhikkhus, possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke (freedom from bondage).

Just as, bhikkhus, a fisherman would throw a baited hook into a deep pool of water. A certain fish, with eyes only for the bait, would swallow it. Indeed, bhikkhus, that fish swallowing the hook has fallen into disaster and calamity and is to be dealt with as the fisherman wishes.

Bhikkhus, the term 'fisherman' is a designation for Māra the evil one. The term 'hook' is a designation for possessions, respect, and popularity. Any bhikkhu who relishes and longs for arisen possessions, respect, and popularity is called a bhikkhu who swallows the hook, who has fallen into disaster and calamity, and is to be dealt with as Māra the evil one wishes.

Thus, bhikkhus, possessions, respect, and popularity are painful, severe, and obstructive to the attainment of the unsurpassed safety from the yoke.

Therefore, bhikkhus, you should train yourselves thus: 'We will abandon arisen possessions, respect, and popularity, and arisen possessions, respect, and popularity will not occupy our minds.' Thus indeed, bhikkhus, should you train yourselves."

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Related Teachings:

Acquire a possession which is permanent (from MN 22) - The Buddha shares to the bhikkhus that they could acquire a possession which is permanent, stable, of unchanging nature; or they could hold on to a self-view that doesn't cause any sorrow, displeasure and despair when holding on it.

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.

> Heedfulness is the path to the deathless,

> Heedlessness is the path to death;

> The heedful do not die,

> The heedless are as if dead.

> Thus, understanding this distinction,

> The wise excel in heedfulness;

> They rejoice in diligence,

> Engaged in the domain of the noble ones.

> Those meditators who are persistent,

> Always firm in effort;

> The wise ones attain liberation,

> The unsurpassed safety from the bonds.

-- DhammaPada Verses 21 - 23

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Related Teachings:

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

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.

> The Buddha uses the simile of bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the cessation of suffering.

At Sāvatthi.

"Bhikkhus, when one dwells perceiving gratification in objects that can be grasped at (clung to, taken possession of), craving increases. Dependent on craving, there is clinging; dependent on clinging, there is becoming; dependent on becoming, there is birth; dependent on birth, there arises aging and death, sorrow, lamentation, pain, displeasure, and despair. Thus there is the arising of this entire mass of suffering.

Just as, bhikkhus, if a great bonfire were burning and blazing from ten, twenty, thirty, or forty cartloads of wood, and a person from time to time were to throw dry grasses, dry cow dung, and dry sticks onto it, that great bonfire, being fueled and sustained by that, would burn and blaze for a long time.

In the same way, bhikkhus, when one dwells perceiving gratification in objects that can be grasped at (clung to, taken possession of), craving increases. Dependent on craving, there is clinging; dependent on clinging, there is becoming; dependent on becoming, there is birth; dependent on birth, there arises aging and death, sorrow, lamentation, pain, displeasure, and despair. Thus there is the arising of this entire mass of suffering.

Bhikkhus, when one dwells perceiving the drawbacks in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of becoming; from the cessation of becoming, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus there is the cessation of this entire mass of suffering.

Just as, bhikkhus, if a great bonfire were burning and blazing from ten, twenty, thirty, or forty cartloads of wood, and a person were to not throw dry grasses, dry cow dung, and dry sticks onto it from time to time, that great mass of fire, being depleted of the former sustenance and not provided with any new fuel, would be extinguished.

Just so, bhikkhus, when one dwells perceiving the drawbacks in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of becoming; from the cessation of becoming, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair end. Thus there is the cessation of this entire mass of suffering."

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Related Teachings:

What is Dependent Origination? (SN 12.1) - The Buddha explains the dependent origination, the arising and cessation of suffering.

The appearance and dissolution of the world (SN 12.44) - The Buddha explains on the appearance of the world and its dissolution through sense contact and dependent origination.

Descent of consciousness | independently verifying suffering and its ending (SN 12.59) - This is a teaching that is pointing to how one breaks through seeing the second and third noble truths through practice.

How are we supposed to view sentient beings? A confused conglomerate of aggregates? An amorphous hungry blob?

Don't we say that there are fundamentally no sentient beings? Is it correct to be compassionate to an illusion? Or are we supposed to have compassion for emptiness as a whole? Please advise.

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

Four Confidences

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

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

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

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

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

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

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

Eight Assemblies

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

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

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

Four Types of Birth

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

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

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

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

The Five Destinations and Nibbāna

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. improvements in one's personal and professional relationships

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

Related Teachings:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Picture: Starry Night, Vincent van Gogh, 1889

Related Teachings:

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

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

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

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

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

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

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

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

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Related Teachings:

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

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

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

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

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

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

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

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

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

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Related Teachings:

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

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

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

At Sāvatthi.

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

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

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

> "With the exhaustion of delight in existence,

> with the exhaustion of perception and consciousness;

> with the ending of feelings and with tranquility,

> Thus indeed, friend, I know;

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

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Related Teachings:

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

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

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