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.

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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 …”

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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.

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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.

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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."

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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.”

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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."

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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.”

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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)

"Monks, these are the five methods for completely allaying resentment when it arises in a monk. What five?

1. Monks, in whom resentment arises towards any person, loving-kindness should be cultivated towards that person; thus, resentment towards that person should be removed.
2. Monks, in whom resentment arises towards any person, compassion should be cultivated towards that person; thus, resentment towards that person should be removed.
3. Monks, in whom resentment arises towards any person, equanimity should be cultivated towards that person; thus, resentment towards that person should be removed.
4. Monks, in whom resentment arises towards any person, one should not pay attention to that person; thus, resentment towards that person should be removed.
5. Monks, in whom resentment arises towards any person, one should establish the perception of ownership of kamma towards that person: 'This venerable one is the owner of their actions, heir to their actions, born of their actions, related through their actions, and has their actions as their refuge. Whatever actions they do, whether good or bad, they will be the heir to them'; thus, resentment towards that person should be removed.

These, monks, are the five methods for completely allaying resentment when it arises."

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A practice of loving-kindness, when gradually cultivated leads to uprooting of the fetter of ill-will from the mind.

>Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.

\-- SN 22.101

The Buddha shares that one may not know how much of a fetter is remaining to be uprooted from the mind, it is only by its complete disappearance can one know this. The way of progress may be observed as a gradual one by observing for the gradual improvements in the condition of the mind and in one's personal and professional relationships.

Related Teachings:

• Metta sutta | The Benefits of Love (ITI 22)
• The Four Divine Abodes | Brahma vihāras (from MN 99)
• Four perversions of perception, mind and view (AN 4.49)

Yuganaddhasutta

>Ways of practicing tranquility (serenity) and insight (discernment).

Thus have I heard— at one time, the venerable Ānanda was dwelling in Kosambi, in Ghosita’s Park. There, the venerable Ānanda addressed the monks: "Friends, monks."

"Friend," those monks responded to the venerable Ānanda. The venerable Ānanda said:

"Indeed, friends, whether it is a monk or a nun who declares the attainment of arahantship in my presence, all do so by one of four paths, or by some among them.

Which four?

Here, friends, a monk develops insight preceded by tranquility. As one develops insight preceded by tranquility, the path arises. One practices, develops, and frequently cultivates that path. As one practices, develops, and frequently cultivates that path, fetters are abandoned, underlying tendencies are eradicated.

Again, friends, a monk develops tranquility preceded by insight. As one develops tranquility preceded by insight, the path arises. One practices, develops, and frequently cultivates that path. As one practices, develops, and frequently cultivates that path, fetters are abandoned, underlying tendencies are eradicated.

Again, friends, a monk develops tranquility and insight in tandem. As one develops tranquility and insight in tandem, the path arises. One practices, develops, and frequently cultivates that path. As one practices, develops, and frequently cultivates that path, fetters are abandoned, underlying tendencies are eradicated.

Again, friends, at times a monk's mind is seized by restlessness concerning the Dhamma. There comes a time, friends, when that mind settles internally, rests, becomes unified, and concentrates. The path arises for them. One practices, develops, and frequently cultivates that path. As one practices, develops, and frequently cultivates that path, fetters are abandoned, underlying tendencies are eradicated.

Indeed, friends, whether it is a monk or a nun who declares the attainment of arahantship in my presence, all do so by these four paths, or by some among them."

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The words tranquility and insight come from the Pali words Samatho and vipassanā respectively. There are alternate words used by different translations for these two:

• Samatho \~ Serenity, Calm, Tranquility, Collectedness, Immersion, Absorption, Concentration
• Vipassanā \~ Discernment, Insight

Related Teachings:

• One Might Wish | achievements in spiritual life (MN 6) \- Ethical conduct is the foundation for all higher developments.
• Cultivating faith to awaken to the truth (SN 55.55) ↗️ \- Four factors of stream-entry.
• Serenity and Discernment (AN 2.31) \- Both serenity and discernment when developed, cultivated, lead to freedom of mind and freedom by wisdom.

Saṅgāravasutta—Bhikkhu Sujato

>The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances or awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.

At Sāvatthī.

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced?

And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling.Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.

These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.

What seven?

The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

When he said this, Saṅgārava said to the Buddha,“Excellent, Master Gotama! …From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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In this teaching, the Buddha is giving visual analogies of the effects of the five hindrances on the mind. The five hindrances weaken the wisdom of the mind. The seven factors of enlightenment, on the other hand, strengthen the wisdom of the mind.

The Pali word: cetasā (which translates to with the ability of thought; thinking, intelligent) is being translated as heart. A literal translation of the word can be mind.

Related Teachings:

• The Five Hindrances, their Fuels and their Antidotes (AN 1.11-1.20) \- If one observes the presence of any of the five hindrances, they should apply right effort to bring skill qualities to the forefront and for abandoning of the unskillful qualities that are giving rise to the hindrance.
• The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51)
• Eight causes leading to wisdom (AN 8.2)

Kathāvatthusutta—Bhikkhu Sujato

>Assessing whether someone is fit to hold a discussion.

“There are, mendicants, these three topics of discussion.

What three?

You might discuss the past: ‘That is how it was in the past.’

You might discuss the future: ‘That is how it will be in the future.’

Or you might discuss the present: ‘This is how it is at present.’

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.

When a person is asked a question, if it needs to be answered categorically and they don’t answer it categorically; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion. When a person is asked a question, if it needs to be answered categorically and they answer it categorically; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.

When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.

When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is competent to hold a discussion.

You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.

When a person is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that person is competent to hold a discussion.

You can know whether or not a person has what’s required by seeing how they take part in a discussion.

If they actively listen they have what’s required; if they don’t actively listen they don’t have what’s required. Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing—and then they experience complete freedom.

This is the purpose of discussion, consultation, the requirements, and listening well, that is, the liberation of the mind by not grasping.

>Those who converse with hostility, too sure of themselves, arrogant, ignoble, attacking virtues, they look for flaws in each other.

>They rejoice together when their opponent speaks poorly and makes a mistake, becoming confused and defeated— but the noble ones don’t discuss like this.

>If an astute person wants to hold a discussion connected with the teaching and its meaning— the kind of discussion that noble ones hold— then that wise one should start the discussion, knowing when the time is right, neither hostile nor arrogant. Not over-excited, contemptuous, or aggressive, or with a mind full of jealousy, they’d speak from what they rightly know.

>They agree with what was well spoken, without criticizing what was poorly said. They’d not persist in finding faults, nor seize on trivial mistakes, neither intimidating nor crushing the other, nor would they speak suggestively.

>Good people consult for the sake of knowledge and clarity. That’s how the noble ones consult, this is a noble consultation. Knowing this, an intelligent person would consult without arrogance.”

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The Buddha is sharing a teaching on the use of speech to build harmony in views, to speak what is true and what is beneficial. This is also a good criteria to screen someone you're interested in building a relationship with: a teacher, a boss, en employee, an advisor, a partner.

Related Teachings:

• Speech like dung, flowers and honey (AN 3.28) \- A teaching on cultivating speech that is true, gently spoken, and beneficial.
• The five precepts (AN 8.39) \- The notes for the five precepts shares an expanded version of the fourth precept of giving up lying.

“These two things play a part in realization.

What two?

Serenity and discernment.

What is the benefit of developing serenity?

The mind is developed.

What is the benefit of developing the mind?

Greed is given up.

What is the benefit of developing discernment?

Wisdom is developed.

What is the benefit of developing wisdom?

Ignorance is given up.

The mind contaminated (tainted) by greed is not free; and wisdom contaminated (tainted) by ignorance does not grow.

In this way, freedom of mind comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

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The words serenity and discernment come from the Pali words Samatho and vipassanā respectively. There are alternate words used by different translations for these two:

• Samatho \~ Serenity, Calm, Tranquility, Collectedness, Immersion, Absorption, Concentration
• Vipassanā \~ Discernment, Insight

Similarly, the word greed and ignorance comes from the words rāgo and avijjā respectively. There are different translations for this:

• rāgo \~ Greed, passion, attachment, lust
• avijjā \~ Ignorance, delusion, not knowing of true reality, misapprehension/misconceiving of true reality

Cultivation of jhānas (right concentration) and abiding in them is the practice of cultivation of serenity. Reflecting on the impermanence, discontent, and not-self nature of observed phenomena while abiding in jhāna is the cultivation of insight.

Note that the Buddha doesn't teach serenity without discernment, or discernment without serenity. Rather, both practices are developed in tandem.

Related Teachings:

• Gradual training, gradual practice and gradual progress (MN 107) \- A gradual training guideline to be trained as cultivation of habits, that leads to cultivation of jhānas.
• Teachings on Living Beings and the Five Aggregates \- Understanding phenomena through the five aggregates enables one to cultivate insight into cultivating wisdom, and for fading of any misapprehensions of true reality.
• Properly Appraising Objects of Attachment (MN 13) \- While abiding in jhānas, reflecting on the drawbacks of all phenomena one observes for any of the five aggregates enables cultivation of insight, and leads to escape (non-clinging) of the aggregates.

>He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.

-- DhammaPada Verse 172

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Heedlessness is the lack of awareness of one's mind, body and speech while performing an action. It's akin to living unconsciously, being carried away by desires, aversions, and delusions without any real understanding of their consequences on oneself and others. This state is often followed by impulsive actions, leading to discontentment and suffering.

Conversely, heedfulness, is the intentional, conscious effort to be aware of one's actions, thoughts and feelings as they occur. This is a quality that is gradually cultivated as one is gradually training and is of great benefit when cultivated.

> “Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy freedom from death. Those who enjoy mindfulness of the body enjoy freedom from death.”

-- AN 1.616

The Buddha shares that it is not possible to awaken to the truth of enlightenment for one who is lacking in mindfulness of the body.

Related Teachings:

• Gradual training and gradual progress: The Habit Curve
• Progressive elimination of refined corruptions (AN 3.101)

>A series of short teachings on the contrasts between the undeveloped and the developed mind.

1.21

“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind.

An undeveloped mind is useless.”

1.22

“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.

A developed mind is workable.”

1.23

“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind.

An undeveloped mind is very harmful.”

1.24

“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind.

A developed mind is very beneficial.”

1.25

“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind.

An undeveloped mind, with untapped potential, is very harmful.”

1.26

“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind.

A developed mind, with its potential realized, is very beneficial.”

1.27

“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind.

An undeveloped and uncultivated mind is very harmful.”

1.28

“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind.

A developed and cultivated mind is very beneficial.”

1.29

“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind.

An undeveloped and uncultivated mind brings suffering.”

1.30

“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind.

A developed and cultivated mind brings happiness.”

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These teachings are sharing an emphasis on the development of the mind, for it is the training of the mind that allows seeing the four noble truths.

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura. The brahmins and householders of Venāgapura heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura. He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

“It’s incredible, Master Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a palm fruit freshly plucked from the stalk, or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:

sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to find. And even if they do get them, they’re not allowed.

There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.

What three?

The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

“But what, Master Gotama, is the heavenly high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms round, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.

Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, I enter and remain 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.

And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When I’m practicing like this, if I walk, at that time my walking is heavenly. When I’m practicing like this, if I stand, at that time my standing is heavenly. When I’m practicing like this, if I sit, at that time my sitting is heavenly. When I’m practicing like this, if I lie down, at that time my lying is heavenly. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?

But what, Master Gotama, is the divine high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms round, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.

I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When I’m practicing like this, if I walk, at that time my walking is divine.… my standing is divine.… my sitting is divine. When I’m practicing like this, if I lie down, at that time my lying is divine. This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?

“But what, Master Gotama, is the noble high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms round, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me.

I know this: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

When I’m practicing like this, if I walk, at that time my walking is noble.… my standing is noble.… my sitting is noble. When I’m practicing like this, if I lie down, at that time my lying is noble. This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?

Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

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In this teaching, the Buddha is sharing abiding in Jhānas when walking, standing, sitting, lying down. This is regarded as a heavenly luxurious bed. This is perhaps a simile to being reborn in a heavenly realm for one who has cultivated jhānas and often abides in them, but has not attained a higher goal.

He is then sharing abiding in Brahmavihāras when walking, standing, sitting, lying down. This is regarded as a divine luxurious bed. This is perhaps a simile to being reborn in one of the four divine realms for one who has cultivated brahmavihāras and often abides in them, but has not attained a higher goal.

The Buddha then shares the abiding of the Noble ones who have ended the mental defilements of greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they're unable to arise in the future.

Related Teachings:

• Gradual training, gradual practice and gradual progress (MN 107) - The gradual training guideline when gradually trained in, one sees gradual progress to cultivating jhānas.

• From the Divine Realms to the Infernal (AN 4.125) - Rebirth in the divine (god) realms is for one who has trained in brahmavihāras.

• Steadying the mind against the poisons of greed, hate and delusion (AN 4.117) - The goal of the Buddha's teachings is not a heavenly rebirth, but of ending of the three poisons (defilements) of greed, hate and delusion from the mind.