Early Buddhism - Words of the Buddha

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

This was said by the Blessed One, said by the Arahant, thus I have heard:

"Bhikkhus, I am a brahmin, approachable to all who request (open to anyone seeking help or teaching [yācayoga]), open handed, bearing my final body, the unsurpassed healer and remover of arrows [of suffering]. You are my sons, born from my mouth, born from the Dhamma, created by the Dhamma, inheritors of the Dhamma, not heirs to material things.

Bhikkhus, there are these two kinds of giving (the act of giving or donating, with an intention to give [dāna]) - the giving of material things and the giving of the Dhamma. Of these two givings, bhikkhus, the giving of the Dhamma is the best.

Bhikkhus, there are these two kinds of sharing (distributing or sharing something that one has with others [saṃvibhāga]) - sharing of material things and sharing of the Dhamma. Of these two kinds of sharing, bhikkhus, sharing of the Dhamma is the best.

Bhikkhus, there are these two kinds of assistance (actively supporting or helping [anuggaha]) - assistance with material things and assistance with the Dhamma. Of these two kinds of assistance, bhikkhus, assistance with the Dhamma is the best.

Bhikkhus, there are these two kinds of offerings (an offering made consciously, often tied to merit-making or spiritual practice [yāga]) - the offering of material things and the offering of the Dhamma. Of these two kinds of offerings, bhikkhus, the offering of the Dhamma is the best."

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

"The one who made the offering of the Dhamma without stinginess,

The Tathāgata (one who has arrived at the truth), compassionate towards all beings;

Such a one, the foremost among gods and humans,

beings bow to him, the one who has crossed beyond existence."

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

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Related Teachings:

Eight grounds of giving (AN 8.33) - The Buddha is sharing here on the eight possible intentions when one gives a gift.

Four Bases of Supportive Relationships (AN 4.32) - Giving, kind speech, beneficial action and impartiality are the four bases of supportive relationships.

7 kinds of wealth (AN 7.6) - The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom.

The Buddha reviews the multitude of harmful and unwholesome mental qualities he has abandoned, and the multitude of wholesome mental qualities he has developed to completion.

Thus I have heard - At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the Blessed One was sitting, reviewing the multitude of harmful and unwholesome mental qualities he had abandoned, and the multitude of wholesome mental qualities that he had developed to completion.

Then the Blessed One, having perceived that multitude of harmful and unwholesome qualities had been abandoned by him, and that multitude of wholesome qualities had been developed to completion, at that time uttered this inspired utterance:

"There was in the past, then there was not,

there was not in the past, then there was;

It neither was, nor will it be,

nor does it exist now." [1]

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[1] I suspect that the verse refers to a review of harmful and unwholesome mental qualities done one at a time. This process is to show that an awakened being carefully examines and verifies things as they have come to be instead of assuming or jumping to conclusions.

Related Teachings:

Reviewing one's failings and successes from time to time (AN 8.7) - The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

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.

"If beings knew, as I know,

the results of giving & sharing,

they would not eat without having given,

nor would the stain of stinginess overcome their minds.

Even if it were their last bite,

their last mouthful,

they would not eat without having shared,

if there were someone to receive their gift."

-- ITI 26

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

The Buddha describes how diverse perceptions arise from the diversity of elements, and how that can lead to the arising of diverse intentions, desires, fevers, and quests.

At Sāvatthi.

"Bhikkhus, dependent on the diversity of elements, diverse perceptions (variety of conceptions, manifold notions [saññānānatta]) arise,

dependent on diverse perceptions, diverse intentions (volitions, purposes, thoughts [saṅkappanānatta]) arise,

dependent on diverse intentions, diverse desires (inclinations, wishes, impulses, interests, goals, objectives, aspirations [chandanānatta]) arise,

dependent on diverse desires, diverse fevers (burning passion, strong desires, fascination, infatuations, attachments, lust [pariḷāhanānatta]) arise,

dependent on diverse fevers, diverse quests (searches, inquiries, pursuits [pariyesanānānatta]) arise.

And what is the diversity of elements? The objects of vision, sounds, smells, tastes, physical sensations, and mental objects. This is called the diversity of elements.

And how is it, bhikkhus, that dependent on the diversity of elements, diverse perceptions arise,

that dependent on diverse perceptions, diverse intentions arise,

that dependent on diverse intentions, diverse desires arise,

that dependent on diverse desires, diverse fevers arise,

that dependent on diverse fevers, diverse quests arise?

1. Objects of vision

Dependent on the objects of vision, there arises a perception of form (recognition of a material shape [rūpasaññā]),

dependent on the perception of form, there arises an intention about form,

dependent on the intention about form, there arises a desire for form,

dependent on desire for form, there arises a fever for form,

dependent on fever for form, there arises a quest for form.

2. Sounds

Dependent on the sounds, there arises a perception of sound (recognition of a sound [saddasaññā]),

dependent on the perception of sound, there arises an intention about sound,

dependent on the intention about sound, there arises a desire for sound,

dependent on desire for sound, there arises a fever for sound,

dependent on fever for sound, there arises a quest for sound.

3. Smells

Dependent on the smells, there arises a perception of smell (recognition of an odor [gandhasaññā]),

dependent on the perception of smell, there arises an intention about smell,

dependent on the intention about smell, there arises a desire for smell,

dependent on desire for smell, there arises a fever for smell,

dependent on fever for smell, there arises a quest for smell.

4. Tastes

Dependent on the tastes, there arises a perception of taste (recognition of a flavor [rasasaññā]),

dependent on the perception of taste, there arises an intention about taste,

dependent on the intention about taste, there arises a desire for taste,

dependent on desire for taste, there arises a fever for taste,

dependent on fever for taste, there arises a quest for taste.

5. Physical sensations

Dependent on the physical sensations, there arises a perception of touch (recognition of a tangible [phoṭṭhabbasaññā]),

dependent on the perception of touch, there arises an intention about touch,

dependent on the intention about touch, there arises a desire for touch,

dependent on desire for touch, there arises a fever for touch,

dependent on fever for touch, there arises a quest for touch.

6. Mental objects

Dependent on the objects of the mind, there arises a perception of mental objects (recognition of thoughts, ideas, and mental phenomena [dhammasaññā]),

dependent on the perception of mental objects, there arises an intention about them,

dependent on the intention about mental objects, there arises a desire for them,

dependent on desire for mental objects, there arises a fever for them,

dependent on fever for mental objects, there arises a quest for them.

Thus, bhikkhus, dependent on the diversity of elements, diverse perceptions arise. Dependent on diverse perceptions, diverse intentions arise. Dependent on diverse intentions, diverse desires arise. Dependent on diverse desires, diverse fevers arise. Dependent on diverse fevers, diverse quests arise."

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One can reflect on this teaching to see if one's past quests, pursuits arose in this manner, and pay close attention as this process unfolds. This teaching can aid in seeing that a lack of application of sense restraint leads to a continued ignorance of the four noble truths. A more detailed version of this teaching (includes more links) is presented in SN 14.9 and SN 14.10.

Related Teachings:

Four practices that lead to non-decline (AN 4.37) shares four practices including application of sense restraint that leads to non-decline, to growth.

The Buddha's Advise On Two Kinds of Thoughts (MN 19) - This teaching shares how the Buddha classified thoughts into two categories and applied right effort to cultivate thoughts that lead to wholesome states.

Ṭhāniya sutta - Serving As A Basis (SN 46.23) - The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

The picture is showing a garden hose (on the left) that has mud stuck inside as producing muddy water (mental qualities associated with discontentment, the experience of the noble truth of suffering) even when clean water is passed through one end (when one is starting out in applying the noble eightfold path). Slowly but surely, as one continues passing the clean water, the mud that is stuck inside (unwholesome mental qualities emerging from the deep-rooted defilements) gets cleared out and the garden hose starts producing clean water (on the right).

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This teaching is from the section The Four Noble Truths - The Matrix of the Teaching from "Noble Truths, Noble Path" by Bhikkhu Bodhi.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

"Bhikkhus, these are the Four Noble Truths. What four? The Noble Truth of suffering, the Noble Truth of the arising of suffering, the Noble Truth of the ending of suffering, the Noble Truth of the way of practice leading to the ending of suffering.

And what, bhikkhus, is the Noble Truth of suffering? It should be said: 'The five aggregates subject to clinging.' Namely: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. This, bhikkhus, is called the Noble Truth of suffering.

And what, bhikkhus, is the Noble Truth of the arising of suffering? It is this craving that leads to renewed existence, accompanied by delight and passion, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, and craving for non-existence. This, bhikkhus, is called the Noble Truth of the arising of suffering.

And what, bhikkhus, is the Noble Truth of the ending of suffering? It is the complete fading away and ending of that very craving, giving it up, relinquishing it, freedom from it, and non-reliance on it. This, bhikkhus, is called the Noble Truth of the ending of suffering.

And what, bhikkhus, is the Noble Truth of the way of practice leading to the ending of suffering? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, bhikkhus, is called the Noble Truth of the way of practice leading to the ending of suffering.

Therefore, bhikkhus, effort should be made to fully understand: 'This is suffering';

effort should be made to fully understand: 'This is the arising of suffering';

effort should be made to fully understand: 'This is the ending of suffering';

effort should be made to fully understand: 'This is the way of practice leading to the ending of suffering.'"

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The five aggregates are the defining characteristics of sentient beings (SN 23.2). All sentient beings without an exception experience suffering at present, have experienced suffering in the past, and will continue to experience suffering in the future until they cultivate the wisdom of the cause of its arising, and the way of practice and training to completely end it.

1. Five Aggregates: Form (Physical body, material objects) Investigating clinging at the five aggregates: Attaching to, or holding on to the physical body or external objects as part of one's identity or as something that provides lasting satisfaction

2. Five Aggregates: Feeling (Pleasant, neutral, and unpleasant) bodily or mental sensations Investigating clinging at the five aggregates: Becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming agitated when experiencing neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral sensations

3. Five Aggregates: Perception (notions, views, judgements, labels) - re-cognition Investigating clinging at the five aggregates: Becoming attached to how one interprets and perceives things — believing one's perceptions are fixed, true, or part of "one's self". It can also involve attaching to concepts, labels, and judgments that arise from perception.

4. Five Aggregates: Volitional Formations (intentions, choices, decisions, karmic activity) Investigating clinging at the five aggregates: Attachment to, or identification with one's intentions, emotions, and decisions as part of "who I am." This creates a strong sense of self around one's volitional activities, as if "I am the one who wills, chooses, or acts."

5. Five Aggregates: Consciousness Investigating clinging at the five aggregates: Attachment to, or identification with, the process of awareness itself — the awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]

The Noble truth of suffering points to the experience of clinging at any of the five aggregates, resulting in an experience of discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction, boredom, or agitation. One can train the mind to recognize the experience of these and to bring to mind the Noble Truth of suffering. This is how one can discern in each moment when suffering is being experienced. However, cultivating mindfulness through the gradual training guidelines (MN 107) is essential to develop the faculties required for this discernment to occur.

For an uninstructed ordinary person, a myriad number of coping mechanisms often come into play instead - such as seeking pleasure, excitement, delight in activities or experiences to escape from the arisen discontentment. These tendencies are ingrained to an extent that without gradually building up mindfulness, the arising of discontentment (particularly the milder ones) goes unnoticed - or, there is an experience of aversion, ill-will, resentment, blame, anger towards "another", seeing them as the cause for the experience of the arisen discontentment, pain, stress, unpleasantness, or suffering.

Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) is a good read on the autopilot processes that occur when one is muddle-minded, leading to diverse perceptions, intentions, passions, quests. Furthermore, for an uninstructed ordinary person, these mental patterns are often mistaken as aspects of the self, taken hold of, and assumed to be "who I am."

The gradual training guidelines when gradually practiced in, leads one to gradually progress towards the complete ending of suffering. In place of the experiences of discontentment, the practitioner starts to cultivate the mental qualities associated with the state of full awakening: having mindfulness, discernment between wholesome and unwholesome qualities, being aroused in energy, joy, serenity (peace), collectedness (steadiness, being settled, being composed), and equanimity (having mental poise, not being shaken up, free from agitation).

This was said by the Blessed One, said by the Arahant, thus I have heard:

"Bhikkhus, there are these three bases for meritorious action. What are the three? The base for meritorious action through generosity (produced by giving, charity), the base for meritorious action through virtuous conduct (ethical behavior), and the base for meritorious action through meditation (development of the mind). These, bhikkhus, are the three bases for meritorious action."

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

"One should train only in merit,

which brings long-lasting happiness;

Cultivate generosity, virtuous conduct,

and develop a mind of loving-kindness.

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Having developed these qualities,

the three causes of happiness;

The wise one re-arises,

in a non-afflictive and pleasant world."

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

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Picture: Seascape with Full Moon, Ivan Aivazovsky, 1857

Related Teachings:

The Uposatha Observance (AN 8.41) - The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

Should One Aspire For (MN 6) - Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Eight grounds of giving (AN 8.33) - The Buddha is sharing here on the eight possible intentions when one gives a gift.

Those who are totally confused about the teachings are led by others' views and do not awaken from sleep.

At Sāvatthi.

While standing to one side, that deity recited this verse in the presence of the Blessed One:

"Those who are totally confused about the teachings,

are led by others' views;

They, being asleep, do not awaken,

though it is time for them to awaken."

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[The Blessed One]: "Those who are unconfused about the teachings,

are not led by others' views;

They, awakened and fully understanding,

fare evenly amidst the uneven."

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It is only natural to have doubts about the Buddha's teachings right until one awakens to the truth of enlightenment, also known as stream-entry. The way to resolve such doubts is by following the guidelines of Eight causes and conditions leading to cultivation of wisdom (AN 8.2) - relying on the Buddha or a practitioner as the teacher, with whom you can inquire and get clarifications from.

Giving respect to the Buddha although you may not be a 100% certain yet about his teachings is what inclines the mind to be inquisitive about learning them, and then apply them in practice for a period of time to observe the effects on the mind. This is how one gradually independently verifies the teachings and gains experiential confidence in them, and then awakens to the truth of enlightenment. Steps toward the Realization of Truth (MN 95) ↗️ is a good read on the causal sequence of it.

The five hindrances weaken wisdom | simile of side-channels weakening a river's flow (AN 5.51) - By diligently practicing and asking for clarifications for any arising doubts about the teachings is a way to keep the hindrances in check.

60

Long is the night for one who is staying awake,

long is a league for one who is tired;

Long is the transmigration for the immature,

those who do not understand the true Dhamma.

61

If, while wandering, one does not find,

a companion who is better or equal;

One should steadfastly pursue a solitary life,

there is no fellowship with the immature.

62

"These are my children, this is my wealth,"

with such thoughts the immature person is afflicted;

One's self is not even one's own,

how then, can there be sons? How then, can there be wealth?

63

The immature person who knows his immaturity,

is wise at least to that extent;

The immature person who thinks themselves to be wise,

is indeed said to be "immature".

64

Even if an immature person, for a whole lifetime,

associates closely with a wise person;

They do not understand the Dhamma,

just as a spoon does not know the taste of soup.

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Picture: "Mom, I cleaned my room!" by Richard Sargent, 1955

Related Teachings:

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

Who to not associate with (AN 3.27) - The Buddha shares guideline on choosing one's associations and company. For it is through associations that one can decline, avoid decline or grow in qualities.

Beings come together and associate based on dispositions (SN 14.15) - In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits.

This teaching is from the section The Human Condition: From "In the Buddha's Words" ↗️ by Bhikkhu Bodhi.

In this discourse, the Buddha shares a simile of a mountain to illustrate the inevitability of old age and death, and the importance of living by the Dhamma.

At Sāvatthi.

When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him: "Now where are you coming from, great king, in the middle of the day?"

"Venerable sir, there are crowned noble-warrior kings, who are intoxicated with the vanity of power and overcome by greed for sensual pleasure, who, having conquered a vast territory, dwell as rulers. I have been engaged in attending to the affairs of these kings."

"What do you think, great king? Suppose a man were to come from the eastern direction, a faithful and reliable person. Approaching you, he would say this: 'Great king, you should know that I am coming from the east. There, I saw a massive mountain, towering as high as the clouds, advancing while crushing all living beings in its path. Whatever needs to be done, great king, you should do.

Then, a second man would come from the western direction ... Then, a third man would come from the northern direction ... Then, a fourth man would come from the southern direction, a faithful and reliable person. Approaching you, he would say this: 'Great king, you should know that I am coming from the southern direction. There, I saw a massive mountain, towering as high as the clouds, advancing while crushing all living beings in its path. Whatever needs to be done, great king, you should do.'

Great king, when such a great and terrifying danger arises — one that is dreadful, leading to the destruction of human life, and where the human state is hard to attain — what should be done in such a situation?"

"In such a situation, venerable sir, when a great and terrifying danger has arisen — one that is dreadful, leading to the destruction of human life, and where the human state is hard to attain — what else should be done, other than living by the Dhamma, other than practicing wholesome conduct, other than performing beneficial actions, and other than making merit?"

"I inform you, great king, I declare to you: Old age and death are advancing upon you, great king. When old age and death are advancing upon you, what should be done in such a situation?"

"When old age and death are advancing upon me, venerable sir, what should be done in such a situation, other than living by the Dhamma, practicing wholesome conduct, performing beneficial actions, and making merit?

Venerable sir, there are elephant battles [fought by] crowned kings, who are intoxicated with the vanity of power and overcome by greed for sensual pleasure, who, having conquered a vast territory, dwell as rulers; but there is no place for those elephant battles, no scope for them, when aging and death are advancing [upon me]. There are, venerable sir, cavalry battles [fought by] crowned kings ... there are chariot battles ... infantry battles ... but there is no place for those infantry battles, no scope for them, when aging and death are advancing [upon me].

Venerable sir, in this royal court [of mine], there are ministers and chancellors who, when enemies approach, are capable of dividing them with wise counsel. But there is no place for those diplomatic battles, no scope for them, when aging and death are advancing [upon me].

Venerable sir, in this royal court [of mine], there is an abundance of raw gold and gold coins, both stored underground and kept in the treasury, with which we are able to entice approaching enemies through wealth. But even for those battles fought with wealth, there is no place, no scope, when aging and death are advancing [upon me].

When old age and death are advancing upon me, venerable sir, what should be done in such a situation, other than living by the Dhamma, practicing wholesome conduct, performing beneficial actions, and making merit?"

"So it is, great king! So it is, great king! When old age and death are advancing upon you, what else should be done, other than living by the Dhamma, practicing wholesome conduct, performing beneficial actions, and making merit?"

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

Just as mountains of solid rock, towering to the sky; Might advance from all sides, crushing everything in the four directions—

In the same way, old age and death, overwhelm all living beings; They strike down warriors, priests, merchants, and even outcasts and scavengers; They spare no one, crushing everything in their path.

There's nowhere for elephants to take a stand, nor for chariots, nor for infantry; Neither can one win with wits, nor with wealth can one defeat them.

Therefore, the wise person, seeing what is good for oneself; Steadfast, should place their faith, in the Buddha, Dhamma, and Saṅgha.

One who lives by the Dhamma, in body, speech, and mind; is praised right here in this life, and, upon passing on, rejoices in heaven."

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Related Teachings:

What is good until old age (SN 1.51) - A deity asks the Blessed One what is good until old age, what is good when established, what is a treasure for humans, and what cannot be stolen by thieves.

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.

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.

Section 1. The Four Noble Truths - The Matrix of the Teaching

1. Samādhisutta - Collectedness (SN 56.1)

2. Samaṇabrāhmaṇasutta - Ascetics and Brahmins (SN 56.5) ↗️

3. Vitakkasutta - Thought (SN 56.7) ↗️

4. Khandhasutta - Aggregates (SN 56.13) ↗️

5. Kotigāmasutta - Koṭigāma (SN 56.21)

6. Āsavakkhayasutta - Destruction of the Influxes (SN 56.25)

7. Tathasutta - Real (SN 56.27) ↗️

8. Lokasutta - The World (SN 56.28) ↗️

9. Pariññeyyasutta - Should Be Fully Understood (SN 56.29) ↗️

10. Siṃsapāvanasutta - The Siṃsapā Grove (SN 56.31) ↗️

11. Daṇḍasutta - The Stick (SN 56.33) ↗️

12. Celasutta - The Turban (SN 56.34) ↗️

13. Suriyasutta (First) - The Sun (First) (SN 56.37) ↗️

14. Suriyasutta (Second) - The Sun (Second) (SN 56.38)

15. Papātasutta - The Precipice (SN 56.42)

16. Kūṭāgārasutta - Peaked House (SN 56.44) ↗️

17. Chiggaḷayugasutta - Yoke with a Hole (SN 56.47)

18. Sinerupabbatarājasutta - Sineru, King of Mountain (SN 56.49) ↗️

This is the table of contents of the first section The Four Noble Truths - The Matrix of the Teaching, of the anthology Noble Truths, Noble Path by Bhikkhu Bodhi, published by Wisdom Publications. This anthology is organized explicitly around the diagnostic framework of the Four Noble Truths and arranges the suttas thematically around the core teachings on this theme. The suttas selected for this section are all drawn from the Saṃyutta Nikāya (Linked Discourses) and are curated to deepen understanding of the Four Noble Truths—exploring the nature of suffering, its arising, its ending, and the way of practice leading to the ending of suffering. The translations are based on the freely available translations on suttacentral, edited for overall consistency while staying faithful to the original Pali texts by OP.

Section 1. The Four Noble Truths - The Matrix of the Teaching (<-- You're here)

Section 2. The Five Aggregates - The Meaning of Suffering in Brief ↗️

Section 3. The Six Sense Bases - The Channels Through Which Suffering Originates ↗️

If you would like to purchase the print or e-book version, you can do so here: https://wisdomexperience.org/product/noble-truths-noble-path/ ↗️

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Read the discourses ↗️ from In the Buddha's Words: An Anthology of Discourses from the Pali Canon by Bhikkhu Bodhi. In the Buddha's words offers a comprehensive overview of the Buddha's teachings on a wide range of subjects, making it an excellent choice for those getting started with the Buddha's teachings.

At Sāvatthi.

"Bhikkhus, cultivate collectedness (stability of mind, mental composure, a concentrated mind). A bhikkhu who is collected discerns as it truly is. What does he discern as it truly is?

[1] 'This is suffering,' he discerns as it truly is;

[2] 'This is the arising of suffering,' he discerns as it truly is;

[3] 'This is the ending of suffering,' he discerns as it truly is;

'This is the way of practice leading to the ending of suffering,' he discerns as it truly is.

Cultivate collectedness, bhikkhus. A bhikkhu who is collected discerns as it truly is.

Therefore, bhikkhus, effort should be made to fully understand [4]: 'This is suffering';

effort should be made to fully understand: 'This is the arising of suffering';

effort should be made to fully understand: 'This is the ending of suffering';

effort should be made to fully understand: 'This is the way of practice leading to the ending of suffering.'"

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[1] Suffering (dukkha) can be mild or intense, slow fading or sharp, or in the form of discomfort, pain, dis-ease, unpleasantness, stress, discontentment, or dissatisfaction. Any experience of these should be seen and understood as dukkha.

[2] The arising of suffering points to the source of stress, or the cause of discomfort - the mildest of suffering to start being experienced.

[3] The ending of suffering is the total ending of the experience of both intense and mild suffering, the ending of the experience of discomfort, pain, dis-ease, unpleasantness, stress, discontentment, and dissatisfaction.

[4] To fully understand is a gradual process. It starts with understanding in principle, in theory, in concept, to then an attitude and a way of attending to discern the noble truths in each moment, to gradually having a breakthrough of full understanding, realization of the four noble truths.

Related Teachings:

The effects of cultivating the eightfold path are gradual (DhP 273) - The noble eightfold path is a comprehensive collection of training guidelines that one should practice for the ending of the unwholesome mental qualities and for the benefits of enlightened mental qualities shine through.

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 towards breakthrough of fully understanding the four noble truths.

A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths - A collection of teachings of the Buddha to understand the four noble truths in principle.

The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.

The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.

This was said by the Blessed One, said by the Arahant, thus I have heard:

"Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who hold wrong views, and who undertake actions based on wrong views. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in a state of misfortune.

But, bhikkhus, I do not say this having heard it from another ascetic or brahmin. Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who hold wrong views, and who undertake actions based on wrong views. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in a state of misfortune. Moreover, bhikkhus, what I have known for myself, seen for myself, and realized for myself, that is what I declare.

Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who hold wrong views, and who undertake actions based on wrong views. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in a state of misfortune."

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

"With a mind set on wrong intentions,

and having spoken wrong speech;

Having undertaken wrong actions with the body,

a person here -

Unlearned and without having made merit,

with a little life left here;

After the body's break-up,

that undiscerning one is reborn in a state of misfortune."

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

---

Wrong views are false beliefs, misperceptions, incorrect understanding of how things have come to be. It is with mindfulness and by applying wise attention (carefully attending to the four noble truths), and by not letting attention be scattered to external objects that one can examine the wrong views that one may have.

Picture: Fissures and Ribbons, John Baldessari, 2004

Related Teachings:

On Wise Attention | A Trainee - First (ITI 16) - The Buddha shares on the importance of wise attention for a trainee bhikkhu.

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.

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

"Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life. What are these eight?

1. Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong (moral shame) and fear of wrongdoing (moral dread) are established in him, along with affection and respect towards the teacher. This, bhikkhus, is the first cause, the first condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

2. He, while living depending on the Teacher or a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral caution are established in him, along with affection and respect towards the teacher, from time to time approaches them and thoroughly asks and inquires: 'Venerable sir, how is this? What is the meaning of this?' Then those venerable ones reveal what is not yet revealed, make clear what is not yet made clear, and dispel doubts about various teachings that give rise to uncertainty. This, bhikkhus, is the second cause, the second condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

3. He, having heard that Dhamma, accomplishes it with two forms of seclusion — physical seclusion and mental seclusion. This, bhikkhus, is the third cause, the third condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

4. He is virtuous, dwelling restrained by the moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the training guidelines. This, bhikkhus, is the fourth cause, the fourth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

5. He is very learned, who remembers what he has heard, and one who accumulates knowledge. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, of significance, well-phrased, altogether complete, and completely pure — such teachings are well-learned by him, remembered, practiced, mentally recollected, and thoroughly penetrated by view. This, bhikkhus, is the fifth cause, the fifth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

6. He lives with aroused energy for the abandonment of unwholesome qualities and the attainment of wholesome qualities. He is strong, striving diligently, and does not shirk taking responsibility for wholesome qualities. This, bhikkhus, is the sixth cause, the sixth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

7. When associating with the community, he does not engage in idle chatter or talk about worldly matters. He either speaks the Dhamma himself or encourages others to do so, and he does not disrespect the noble silence. This, bhikkhus, is the seventh cause, the seventh condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

8. He dwells seeing the arising and passing away of the five aggregates that are held onto as a self: 'Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are volitional formations, such is the arising of volitional formations, such is the passing away of volitional formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' This, bhikkhus, is the eighth cause, the eighth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

[The rest of the AN 8.2 discourse continues by re-summarizing the above eight causes]

1. His fellow practitioners hold him in esteem, thinking: 'This venerable one lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher. Surely, this venerable one knows and sees clearly.' This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

2. He, while living depending on the Teacher or a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher, from time to time approaches them and thoroughly asks and inquires: 'Venerable sir, how is this? What is the meaning of this?' Then those venerable ones reveal what is not yet revealed, make clear what is not yet made clear, and dispel doubts about various teachings that give rise to uncertainty. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

3. He, having heard that Dhamma, accomplishes it with two forms of seclusion—physical seclusion and mental seclusion. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

4. He is virtuous, dwelling restrained by the moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the training guidelines. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

5. He is very learned, who remembers what he has heard, and one who accumulates knowledge. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful, well-phrased, altogether complete, and completely pure—such teachings are well-learned by him, remembered, practiced, mentally recollected, and thoroughly penetrated by view. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

6. He lives with aroused energy for the abandonment of unwholesome qualities and the attainment of wholesome qualities. He is strong, striving diligently, and does not shirk taking responsibility for wholesome qualities. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

7. When associating with the community, he does not engage in idle chatter or talk about worldly matters. He either speaks the Dhamma himself or encourages others to do so, and he does not disrespect the noble silence. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

8. He dwells seeing the arising and passing away of the five aggregates that are held onto as a self: 'Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are volitional formations, such is the arising of volitional formations, such is the passing away of volitional formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, esteem, harmony, and unity.

These, bhikkhus, are the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

---

Picture: A Zen minimalist visualisation of the two bright qualities that lead to arising of wisdom: 1) sense of right and wrong, and 2) fear of wrongdoing

Seeing the Buddha as the Master Teacher through learning the discourses, then examining its meaning, and then often re-checking/re-investigating the teachings through mental recollection helps gain a reflective acceptance of them, which leads to arousing of energy (zeal, enthusiasm) to apply them in practice. And it is by applying in practice for a period of several weeks, few months, a year or two that one can independently observe the mental qualities that arise as a result of such a practice.

It was, and is, my attitude towards the Suttas that, if I find anything in them that is against my own view, they are right, and I am wrong.

—Ven. Ñāṇavīra Thera

I've also personally found the above to be true through reflection and investigation, and I encourage you to independently verify this.

If one still has doubt regarding the Buddha being perfectly enlightened, or the state of the current available teachings, this reading on the importance of studying with the Buddha's words through quotes from independent practitioners can help. Ultimately, one would like to cultivate inquisitiveness to turn this doubt into an action that aids in independently verifying the teachings of the Buddha and through building one's life practice.

The Gradual Training, Gradual Practice, and Gradual Progress (MN 107) is the references in Step 4. Once one has been established in:

1. Having affection and respect for the teacher, and having a sense of right and wrong and moral caution,

2. Often inquiring the teacher (reading the suttas, asking) to clarify one's understanding,

3. Practicing physical and mental seclusion - Creating an environment conducive to practice, as well as recollecting to reviewing this aspect periodically,

4. Train in the gradual training guidelines seeing danger in even the slightest faults.

The mindful ones depart, they do not delight in a home; Like a swan having left a pond behind, they give up home after home.

Picture: 18th rains retreat for this monk, Lung Pi Kha

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

This was said by the Blessed One, said by the Arahant, thus I have heard:

"Ignorance, bhikkhus, is the forerunner in the arising of unwholesome qualities, with shamelessness and moral recklessness following behind. Wisdom, bhikkhus, is the forerunner in the arising of wholesome qualities, with a sense of shame and moral dread following behind."

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

"Whatever unfortunate destinies, exist in this world and the next; all are rooted in ignorance, and accumulation of longing and greed.

When one has evil desires, is without shame and disrespectful; They produce unwholesome actions, and as a result, fall into a state of misery.

Therefore, abandoning desire and greed, and dispelling ignorance; A bhikkhu who gives rise to wisdom, will cast off all unfortunate destinies."

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

---

Picture: Encontrar al Contemplador, Tomas Sanchez, 2005

Related Teachings:

The Cave of Ignorance (Snp 4.2) - Vivid verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of 'mine'.

Tracing the causes of ignorance | delusion | avijjā sutta (AN 10.61) - Even though ignorance has no discernible first point, it still has a cause.

30 mental qualities that lead to enlightenment, to the arising of the Buddha (AN 10.76) - Greed, hate and delusion are the last layer of the ten layers of three mental qualities each to be uprooted to get to enlightenment. This teaching can be used to see the next layer of qualities to uproot and its antidote qualities to be cultivated.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill-will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

Toleration of harmful thoughts

"Bhikkhus, if while a bhikkhu is walking, a thought of sensuality, a thought of ill-will or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, without concern, constantly slack, and lacking in endurance.'

Bhikkhus, if while a bhikkhu is standing, a thought of sensuality, a thought of ill-will or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while standing, such a bhikkhu is called 'unmotivated, without concern, constantly slack, and lacking in endurance.'

Similarly, bhikkhus, if while a bhikkhu is sitting, a thought of sensuality, a thought of ill-will or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while sitting, such a bhikkhu is called 'unmotivated, without concern, constantly slack, and lacking in endurance.'

Similarly, bhikkhus, if while a bhikkhu is lying down but awake, a thought of sensuality, a thought of ill-will or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while lying down, such a bhikkhu is called 'unmotivated, without concern, constantly slack, and lacking in endurance.'

Abandonment of harmful thoughts

Bhikkhus, if while a bhikkhu is walking, a thought of sensuality, a thought of ill-will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while walking, such a bhikkhu is called 'with continuous effort, with concern, always with aroused energy, and determined.'

Bhikkhus, if while a bhikkhu is standing, a thought of sensuality, a thought of ill-will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while standing, such a bhikkhu is called 'with continuous effort, with concern, always with aroused energy, and determined.'

Similarly, bhikkhus, if while a bhikkhu is sitting, a thought of sensuality, a thought of ill-will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while sitting, such a bhikkhu is called 'with continuous effort, with concern, always with aroused energy, and determined.'

Likewise, bhikkhus, if while a bhikkhu is lying down but awake, a thought of sensuality, a thought of ill-will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while lying down, such a bhikkhu is called 'with continuous effort, with concern, always with aroused energy, and determined.'

Verse

Whether walking or standing, sitting or lying down; Whoever nurtures harmful thoughts, connected to the household life —

Such a one is on the wrong path, infatuated with defilements; That kind of bhikkhu is incapable, of reaching the highest awakening.

But one who, whether walking or standing, sitting or lying down; Has calmed their thoughts, delighting in the stilling of thoughts; That kind of bhikkhu is capable, of reaching the highest awakening."

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Related Teachings:

Developing the mind by classifying thoughts into two categories | Right Intention (MN 19) - The Buddha describes how he cultivated his mind with a careful categorization of thoughts to cultivate and thoughts to eliminate, understanding their relationship and how it inclines the mind's underlying tendencies.

Vitakkasaṇṭhāna sutta - Shaping of Thoughts (MN 20) - The Buddha explains how to cultivate the higher mind through similes: when a harmful or unwholesome thought associated with desire, aversion, or delusion arises, apply these five methods in a gradual sequence.

Causes for Diverse Perceptions, Intentions, Passions, Quests (SN 14.7) - The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, and quests.

106

Even if one were to make a thousand offerings every month, consistently for a hundred years; And yet, if one were to honor for even a moment, a person who is awakened; That honor is indeed better, than a hundred years of offerings.

107

Even if one were to attend to the [sacred] fire in the forest, for a hundred years, And yet, if one were to honor for even a moment, a person who is awakened; That honor is indeed better, than a hundred years of offerings.

108

Whatever is given or offered in the world, If one were to give that throughout the year, seeking merit; All of that does not come to a fourth part, of the honor given to the steadfast, which is indeed better.

---

Picture: The Great Buddha Statue, Bodh Gaya

Related Teachings:

Why is he called the Tathagata (ITI 112) - The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the path leading to its cessation.

For the welfare of the many (ITI 84) - A mixed prose and verse teaching on three people who appear for the benefit of the world.

Eight Persons Worth of Gifts (AN 8.59) - The Buddha is sharing in this teaching that it is very beneficial to be associated with individuals that are enlightened or practicing to attain enlightenment.

The Buddha shares on the difficulty of regaining human existence for an undiscerning person who has fallen into a lower realm.

"Bhikkhus, suppose a man were to throw a yoke with a single hole into the great ocean. And there was a blind turtle. This turtle would come to the surface once every hundred years.

What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, ever manage to insert its neck into that yoke with a single hole?"

"It would be very unlikely, venerable sir, that it would ever do so, only after a very long time, if at all."

"Sooner, I say, would that blind turtle, coming to the surface once every hundred years, manage to insert its neck into that yoke with a single hole than an undiscerning person who has fallen into a lower realm would regain human existence.

For what reason? Because, bhikkhus, there is no practice of the Dhamma, no wholesome conduct, no doing of wholesome actions, no performance of meritorious deeds in those lower realms. There, bhikkhus, beings devour one another, and the weaker are prey to the stronger. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering.

Therefore, bhikkhus, effort should be made to fully understand (understand in principle, then discern in each moment and then have a breakthrough): 'This is suffering'; effort should be made to fully understand: 'This is the arising of suffering'; effort should be made to fully understand: 'This is the ending of suffering'; effort should be made to fully understand: 'This is the way of practice leading to the ending of suffering.'"

---

Suffering (dukkha) should be understood as a mild suffering, an intense suffering, discomfort, pain, dis-ease, unpleasantness, stress, discontentment, or dissatisfaction. Any experience of these should be seen and understood as dukkha.

The arising of suffering points to the source of stress, or the cause of discomfort - the mildest of suffering to start being experienced.

The ending of suffering is the absence of all of the above experiences.

The way of practice leading to the ending of suffering is the Noble EightFold Path - The effects of cultivating the eightfold path are gradual (DhP 273).

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 towards breakthrough of fully understanding the four noble truths.

A handful of leaves 🍃 - Essential Teachings of the Buddha to Understanding The Four Noble Truths - A collection of teachings of the Buddha to understand the four noble truths in principle.

110

Even if one were to live a hundred years, unprincipled (without regard for ethical conduct) and distracted (with scattered attention); Better is a single day of life, of a virtuous person who meditates.

111

Even if one were to live a hundred years, undiscerning (unable to distinguish wholesome from unwholesome) and distracted; Better is a single day of life, of a discerning person who meditates.

112

Even if one were to live a hundred years, indolent (inactive) and low in energy (lacking in endurance); Better is a single day of life, of one who makes steady effort.

---

Discernment (wisdom) is gradually cultivated through learning the teachings of the Buddha and then observing when one is established in mindfulness the causes that lead to the arising of a harmful or beneficial mental quality.

Related Teachings:

Leading to harm or benefit (AN 1.98 - 1.113) - A series of short teachings on what leads to harm or benefit.

The mind arises first, and the mental qualities follow it (AN 1.56, 1.57) - Observing for the presence and absence of the wholesome and unwholesome mental qualities is a good way to observe for the trajectory of the mind.

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

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Thus I have heard - At one time the Blessed One was dwelling at Sāvatthi, 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:

"Bhikkhus, dwell being virtuous, accomplished in the moral code of conduct. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the training guidelines.

Bhikkhus, if a bhikkhu should aspire: 'May I be dear, agreeable, respected, and worthy of veneration among my spiritual companions,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I be a recipient of robes, alms-food, lodgings, and requisites for the sick, including medicines,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May the service of those from whom I receive robes, alms-food, lodgings, and requisites for the sick, including medicines be fruitful and beneficial,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May the recollection of me by my family, blood relatives, and deceased relatives, who remember me with a trusting mind, be fruitful and beneficial,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I be one who can endure both dissatisfaction and delight, and may dissatisfaction not overpower me; may I dwell repeatedly overcoming any arisen dissatisfaction,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I be one who can overcome fear and terror, and may fear and terror not overpower me; may I dwell repeatedly overcoming any arisen fear and terror,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I be one who gains at will, without difficulty or hardship, the four jhānas — higher states of mind, a pleasant abiding here and now,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I dwell having directly experienced with the body those peaceful liberations surpassing form, of formless nature,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, through the complete exhaustion of the three fetters [1], become a stream-enterer, not liable to states of suffering, assured of liberation and destined for full awakening,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'Through the complete exhaustion of the three fetters and the weakening of craving, aversion, and confusion, may I become a once-returner, returning only once more to this world and then making an end of suffering,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'Through the complete exhaustion of the five lower fetters [2], may I be one spontaneously reborn and there attain final Nibbāna, with no further return to this world,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I personally experience the various kinds of psychic abilities: — being one, become many, being many, become one; appearing and disappearing; passing through walls, enclosures, and mountains without obstruction, as though through space; diving into and emerging from the earth as if in water; walking on water without sinking as though on solid ground; traveling cross-legged through the sky, like a bird with wings; touching and stroking the sun and moon with one's hand, mighty and powerful as they are; and having bodily mastery as far as the Brahmā world,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, with the divine ear element, which is purified and surpasses the human level, hear both kinds of sounds, divine and human, whether distant or near,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, having discerned others' minds with my own mind, understand: a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; a contracted mind as a contracted mind, and a distracted mind as a distracted mind; an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind; an inferior mind as an inferior mind, and an unsurpassable mind as an unsurpassable mind; a collected mind as a collected mind, and an uncollected mind as an uncollected mind; a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and contraction; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all details and aspects, may I recollect my manifold past lives,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, with the divine eye, purified and surpassing human vision, see beings passing away and reappearing, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand them as passing on according to their actions thus: These beings, engaged in bodily, verbal, and mental misconduct, slanderers of the Noble Ones, holding wrong view and undertaking actions based on wrong view, upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. Or: These beings, engaged in good bodily, verbal, and mental conduct, not slandering the Noble Ones, holding right view and undertaking actions based on right view, upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand them as passing on according to their actions,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, through the wearing away of the defilements, dwell having directly realized and attained in this very life the taintless liberation of mind and liberation by wisdom, achieved by one's own direct knowledge,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, dwell being virtuous, accomplished in the moral code of conduct [3]. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the training guidelines [4]. Thus was this said, and it is with reference to this that this was said.

The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One's words.

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[1] The three lower fetters are doubt, personal existence, and adherence to rites and rituals. A person who has overcome them is called a stream-enterer.

[2] The five lower fetters are view(s) relating to personal existence, doubt, adherence to rites and rituals, sensual desire, and ill-will. A person who has overcome them is called a non-returner.

[3] The moral code of conduct is a reference to the Pātimokkha, the monastic code of discipline that governs a monk / bhikkhu / bhikkhuni's conduct to preserve harmony in the community and purity in an individual's conduct. For a lay practitioner interested in practicing the Buddha's teachings, training alongside a monastic community that follows this code well can be a good way to observe for its benefits as well as draw out how one can create a similar set up for oneself outside of the grove. Without this framework in place, one would be starting out from a disadvantage, not having the opportunity to cultivate discernment about the role of purity in being able to fulfill spiritual aspirations.

[4] The training guidelines are the Buddha's teachings, common to both monastics and lay practitioners, where one is learning them, then applying them for a period of time to independently observe the effects of application on the growth of the positive mental qualities and in the decline of the negative mental qualities. During the lifetime of the Buddha, the lay practitioners were able to attain to these aspirations, as linked in the discourse of Ugga, the householder of Vesālī.

Related Teachings:

Being well composed in virtues (DhP 9, 10)

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.

Ugga, the householder of Vesālī (AN 8.21) - Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

The five precepts (AN 8.39) - The Buddha shares the five precepts as five gifts that one can offer to all beings.

This was said by the Blessed One, said by the Arahant, thus I have heard:

"Bhikkhus, a bhikkhu endowed with two qualities dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the defilements. What are the two? 1) By being moved on occasions that inspire a sense of urgency, and 2) by wisely striving when aroused with urgency. A bhikkhu endowed with these two qualities dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the defilements."

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

"On occasions that inspire a sense of urgency, the wise should be moved; With continuous effort, the discerning bhikkhu, examines carefully with wisdom.

Thus dwelling with continuous effort, peaceful and unruffled; Devoted to tranquility of mind, he arrives at the end of suffering."

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

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Picture: Feminine Wave, Katsushika Hokusai, 1845

Related Teachings:

Conflicts cease when one has mindfulness of death (DhP 6) - Others do not realize that we all must die; But those who do realize this, their conflicts cease.

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

Upajjhatthana Sutta: Five Subjects for Contemplation ↗️ - Reflecting on aging, sickness, death, parting from beloved, and inheriting one's actions (kamma).

This teaching is from the section The Way to a Fortunate Rebirth: From "In the Buddha's Words" by Bhikkhu Bodhi.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

Thus have I heard — At one time the Blessed One was dwelling at Sāvatthi, 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:

"Bhikkhus, when the Uposatha is observed endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. How, bhikkhus, is the Uposatha observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?

1 Here, bhikkhus, a disciple of the noble ones reflects thus: 'For as long as they live, the arahants, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the first factor.

2 'For as long as they live, the arahants, having abandoned the taking of what is not given, refrain from taking what is not given, accept what is given, and expect only what is given. They dwell with a pure, blameless mind. Today, for this night and day, I too, having abandoned the taking of what is not given, will refrain from taking what is not given, will accept what is given, and expect only what is given. I will dwell with a pure, blameless mind. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the second factor.

3 'For as long as they live, the arahants, having abandoned unchastity, are celibate, far-removed from sensuality, and refrain from sexual activity, the common person's practice. Today, for this night and day, I too, having abandoned unchastity, will be celibate, far-removed from sensuality, and will refrain from sexual activity, the common person's practice. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the third factor.

4 'For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are truthful, are connected with truth, stable, dependable, and do not deceive the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, will be connected with truth, will be stable, will be dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the fourth factor.

5 'For as long as they live, the arahants, having abandoned wine, spirits, drugs and states of negligence, refrain from intoxicants that cause negligence. Today, for this night and day, I too, having abandoned wine, spirits, drugs and states of negligence, will refrain from intoxicants that cause negligence. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the fifth factor.

6 'For as long as they live, the arahants, having become ones who eat only one meal a day, abstain from eating at night, refraining from untimely eating. Today, for this night and day, I too, having become one who eats only one meal a day, will abstain from eating at night, and will refrain from untimely eating. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the sixth factor.

7 'For as long as they live, the arahants, having abandoned dancing, singing, music, and watching shows, as well as wearing garlands, using perfumes, oils, and beautifying the body with ornaments, refrain from these activities. Today, for this night and day, I too, having abandoned dancing, singing, music, and watching shows, as well as wearing garlands, using perfumes, oils, and beautifying the body with ornaments, will refrain from these activities. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the seventh factor.

8 'For as long as they live, the arahants, having abandoned high and luxurious beds, refrain from high and luxurious beds and make use of low beds, whether a simple cot or a spread of grass. Today, for this night and day, I too, having abandoned high and luxurious beds, will refrain from high and luxurious beds and will make use of a low bed, whether a simple cot or a spread of grass. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the eighth factor.

Thus observed, bhikkhus, the Uposatha endowed with the eight factors is of great fruit, of great benefit, superbly bright, and far-reaching."

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Picture: Grey schist relief panel showing the Buddha with followers, Gandhara, 1st-4th century CE. (Museum of Asian Art, Corfu)

Related Teachings:

New Moon Reflection On The Five Aggregates

Reviewing one's failings and successes from time to time (AN 8.7) - The Buddha advises to review one's own failings and the failings of others from time to time, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

Ten strengths of one who has completely exhausted defilements (AN 10.90) - Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

At Sāvatthi.

Then, Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Venerable Sāriputta said to the Blessed One:

"Venerable Sir, the whole of this spiritual life is this — good friendship, good companionship, good association."

"Excellent, excellent, Sāriputta. The whole of this spiritual life is this — good friendship, good companionship, good association. It can be expected, Sāriputta, that a bhikkhu with good friends, companions, and associates will develop and cultivate the Noble Eightfold Path extensively. And how, Sāriputta, does a bhikkhu with good friends, companions, and associates develop and cultivate the Noble Eightfold Path extensively?

Here, Sāriputta, a bhikkhu develops right view dependent on seclusion (by means of disengagement), supported by dispassion, based on ending, culminating in complete relinquishment; he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness (stability of the mind), dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

By the following method too, Sāriputta, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Sāriputta, beings who are subject to birth are freed from birth; beings who are subject to aging are freed from aging; beings who are subject to death are freed from death; beings who are subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. It is by this method, Sāriputta, that it may be understood how the entire spiritual life is good friendship, good companionship, good association."

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Related Teachings:

Beings come together and associate based on dispositions (SN 14.15) - In this teaching, the Buddha is sharing how beings come together and associate based on shared qualities and traits.

Ignorance is the forerunner in the arising of unwholesome qualities (SN 45.1) - Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

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.

The effects of cultivating the eightfold path are gradual (DhP 273) - Find the related teachings for each factor of the eightfold path.

The Buddha recounts the inquiry that led to the development of the four bases of psychic ability before his full awakening.

At Sāvatthi.

"Bhikkhus, before my full awakening, while I was still only an unenlightened Bodhisatta, this thought occurred to me: 'What is the cause, what is the condition for the development of the bases of psychic ability?' Then, bhikkhus, it occurred to me: 'Here, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from aspiration (a goal, an interest, an objective, i.e. a wholesome desire) and accompanied by intentional effort — my aspiration will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.'

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from energy (taking initiative, making a mental decision to act) and accompanied by intentional effort — my energy will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort — my mind will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

Similarly, a bhikkhu develops the basis of psychic ability that is endowed with collectedness arising from investigation (consideration, reflection, and examination) and accompanied by intentional effort—my investigation will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

When these four bases of psychic ability have been developed and frequently practiced in this way, one experiences various kinds of psychic abilities: being one, one becomes many; being many, one becomes one; one appears and disappears; one passes through walls, enclosures, and mountains as though through space; one dives in and out of the earth as though it were water; one walks on water without sinking as though on solid ground; one flies through the air cross-legged like a bird with wings; one touches and strokes with one's hand the sun and moon, so mighty and powerful; and one controls the body as far as the Brahmā world.

When these four bases of psychic ability have been developed and frequently practiced in this way, with the purified divine ear surpassing the human, one hears both kinds of sounds: divine and human, far and near.

When these four bases of psychic ability have been developed and frequently practiced in this way, one understands the minds of other beings, other persons, having encompassed them with one's own mind. One knows a mind with lust as 'with lust,' and a mind without lust as 'without lust'; a mind with hate as 'with hate,' and a mind without hate as 'without hate'; a mind with delusion as 'with delusion,' and a mind without delusion as 'without delusion'; a contracted mind as 'contracted,' and a distracted mind as 'distracted'; a developed mind as 'developed,' and an undeveloped mind as 'undeveloped'; a surpassable mind as 'surpassable,' and an unsurpassable mind as 'unsurpassable'; a collected mind as 'collected,' and an uncollected mind as 'uncollected'; a liberated mind as 'liberated,' and an unliberated mind as 'unliberated.'

When these four bases of psychic ability have been developed and frequently practiced in this way, one recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.' Thus with their aspects and particulars, one recollects their manifold past lives.

When these four bases of psychic ability have been developed and frequently practiced in this way, with the purified divine eye surpassing the human, one sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and one understands how beings pass on according to their actions thus: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human, one sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understands how beings pass on according to their actions.

When these four bases of psychic ability have been developed and frequently practiced in this way, through the wearing away of the taints, one realizes for themselves with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

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Related Teachings:

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

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

Ten strengths of one who has completely exhausted defilements (AN 10.90) - Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

Bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.

Bhikkhus, suppose a man were struck by an arrow, but a second arrow did not strike him in the same spot. In this way, that man would experience a feeling from only one arrow.

In the same way, bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.

Furthermore, when touched by a painful feeling, they are not resistant. Since they do not resist painful feeling, the underlying tendency to aversion associated with painful feeling is not reinforced (does not persist [nānuseti]).

Being touched by painful feeling, they do not delight in sensual pleasure. And why is that? Because, bhikkhus, a learned noble disciple understands an escape from painful feeling apart from sensual pleasure. Since they do not delight in sensual pleasure, the underlying tendency to lust associated with pleasant feeling is not reinforced.

They understand, as it truly is, the arising, the passing away, the gratification, the drawback, and the escape in regard to these feelings. Since they understand this as it truly is, the underlying tendency to ignorance associated with neither-painful-nor-pleasant feeling is not reinforced.

If they experience a pleasant feeling, they experience it while being disentangled with (free from, disengaged from, detached from [visaññutta]) it. If they experience a painful feeling, they experience it while being disentangled with it. If they experience a neither-painful-nor-pleasant feeling, they experience it while being disentangled with it.

Bhikkhus, this is called a learned noble disciple—one who is freed from birth, aging, death, sorrow, lamentation, pain, grief, and despair. I say that they are freed from suffering.

This is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person.

A wise (intelligent, discerning [sapañña]) and learned person is not affected, by feelings of pleasure and pain; This is the great distinction in skill (expertise, adeptness, competence [kusala]), between the wise and the ordinary.

For one who has realized the truth, who is learned, who sees clearly this world and the next; Pleasing things do not stir (agitate, disturb, or excite [matheti]) their mind, nor does the unpleasant (dislikeable, disagreeable [aniṭṭha]) cause repulsion (resistance [paṭighātameti]).

They have dispelled alignment (favor [anurodha]) and opposition (aversion, resistance, hostility [virodha]), these are gone and no longer present; Having understood the unblemished (pure, stainless [viraja]), sorrowless state, they comprehend rightly, having crossed beyond becoming (state of existence, rebirth [bhava]).”

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One can test this by reflecting on a recent moment of discomfort—such as a headache, illness, or physical strain—and observing whether resistance arose. Notice how mental reactions (“I can’t stand this,” “Why is this happening to me?”) intensified suffering beyond the physical sensation itself.

With gradual training in mindfulness and bringing full awareness when experiencing feelings, noticeable shifts can occur in how one experiences all feelings—painful, pleasant, or neutral:

• Previously ‘disliked’ foods become easier to eat, as preferences loosen and taste is seen as just a passing sensation rather than something to cling to.

• One becomes more open to different foods, naturally moving away from a pattern of picking and choosing based solely on personal cravings.

• The urge for distractions—like always having background music, seeking stimulation from caffeine, multi-tasking and being distracted or over-relying on entertainment—may weaken or even fade entirely.

The ignorance of the four noble truths or the extent of cultivated understanding of the four noble truths—of things as they really are—is entwined with how one experiences the feelings that are painful, pleasant, and neutral.

Related Teachings:

How an uninstructed ordinary person experiences feelings and why that leads to suffering (From SN 36.6) - Part I of The Buddha explaining the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

Wisdom should be developed, consciousness should be fully understood (From MN 43) ↗️ - First 11 questions and answers from MN 43 concerning wisdom, consciousness, perception and felt experiences.

Anxiety arises through clinging and there is freedom from anxiety through non-clinging (SN 22.7) - The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.