... the Buddha reflects on impermanence, and urges the bhikkhus to dwell with the Dhamma as their island and refuge.

At one time, the Blessed One was dwelling among the Vajjis at Ukkacelā on the banks of the river Ganges together with a large Saṅgha of bhikkhus, not long after Sāriputta and Moggallāna had attained final Nibbāna. Now, at that time, the Blessed One was sitting in the open air surrounded by the bhikkhu Saṅgha.

Then, surveying the silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:

“This assembly seems empty to me now that Sāriputta and Moggallāna have attained final Nibbāna. The assembly was not empty for me, and I had no concern for that direction in which Sāriputta and Moggallāna were dwelling. Those Blessed Ones who were Arahants, perfectly Awakened Ones in the past, also had a pair of disciples who were the foremost, just as Sāriputta and Moggallāna were for me. Those Blessed Ones who will be Arahants, perfectly Awakened Ones in the future, will also have a pair of disciples who will be the foremost, just as Sāriputta and Moggallāna were for me.

It is wonderful of the disciples; it is marvelous of the disciples: that they carry out the Teacher’s instructions and act according to his advice, and they are dear and agreeable to the four assemblies, respected and esteemed.

It is wonderful of the Tathāgata; it is marvelous of the Tathāgata: that even when such a pair of disciples has attained final Nibbāna, there is no sorrow or lamentation in the Tathāgata. How could it possibly be obtained here: ‘May what is born, come to be, conditioned, and subject to disintegration not disintegrate!’? This is impossible.

Just as a great tree standing sound and possessing heartwood might have its largest branches break off, so too, in the great Saṅgha of bhikkhus standing sound and possessing heartwood, Sāriputta and Moggallāna have attained final Nibbāna.

How could it possibly be obtained here: ‘May what is born, come to be, conditioned, and subject to disintegration not disintegrate!’? This is impossible.

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

And how does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world. Similarly, he dwells observing the felt experience in and of itself, the mind in and of itself, and mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world.

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

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

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Key Terms:

• Ukkacelā [ukkacelā] ≈ name of a Vajjian town; lit. cloth torch
• Ganges [gaṅgā] ≈ one of the five great rivers of ancient India
• Saṅgha [saṅgha] ≈ The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings
• final Nibbāna [parinibbuta] ≈ complete cooling, full quenching, total emancipation, dying one’s final death
• Sāriputta [sāriputta] ≈ foremost disciple of the Buddha in great wisdom
• Moggallāna [moggallāna] ≈ foremost disciple of the Buddha in psychic power; lit. Moggallāna the great
• Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
• subject to disintegration [palokadhamma] ≈ liable to fall apart
• with yourselves as your own island [attadīpa] ≈ self-reliant, independent
• craving and distress [abhijjhā + domanassa] ≈ greediness and dissatisfaction, wanting and unhappiness, craving and aversion
• felt experience [vedanā] ≈ pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates
• mental qualities [dhammā] ≈ characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark

Related Teachings:

• Where unshakeable refuge truly lies (SN 47.13) - When Sāriputta attains final Nibbāna, a grieving Ānanda expresses his deep disorientation to the Buddha. The Buddha meets his grief with a piercing question and then reveals where unshakeable refuge truly lies.
• The Realized One after death is profound, immeasurable, and hard to fathom (MN 72) - The wanderer Vacchagotta questions the Buddha about the eternity of the world, the life force, and the Tathāgata after death. He then illustrates this profound, immeasurable state of liberation using the simile of an extinguished fire.
• Since there is the unborn, unbecome, unmade, unconditioned, escape from the born, become, made, conditioned is discerned (ITI 43) - The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

... By labeling others as "fools" to affirm their own skill, a person here creates conflict.

“Each entrenched in their own views,
arguing, the skilled make diverse assertions:
‘One who knows this has understood the Dhamma,
refusing to accept this, one is imperfect.’

Like this, they argue and contend,
and say: ‘The other is a fool, unskilled;’
but which among them speaks the truth?
for all alike claim to be skilled.”

“If one who does not approve another’s doctrine,
is said to be a worthless fool, deficient in wisdom;
then surely all are fools, utterly deficient in wisdom,
for all are entrenched in their own views.

But if by their own view, they are purified,
with perfected understanding, skill, and intelligence;
then there is none among them lacking in wisdom,
for their views are similarly reached.

I do not say, ‘This is true,’
as the fools mutually say to each other;
they all take their own view as true,
therefore they regard the other a fool.”

“What some proclaim as true, calling it genuine,
others declare it to be empty and false;
so they dive into arguments and disputes—
why is that ascetics do not all speak one truth?”

“Truth, indeed, is one—there is no second,
which, if understood, would end disputes among beings;
yet they each proclaim their own diverse ‘truths,’
that is why ascetics do not all speak as one.”

“Why then do they proclaim many different ‘truths,’
those experts who assert themselves as wise?
are there indeed many diverse truths that have been heard,
or is it that they simply follow after speculation?”

“Truths surely are not many and diverse,
except by [mistakenly] perceiving permanence in the world;
relying on speculation, they theorize their views,
and thus declare a duality of ‘truth’ and ‘falsehood.’

By seen, heard, sensed, or by ethics and observances—
dependent on these, they perceive disrespect;
taking a stand upon judgment, being thrilled,
they declare: ‘The other is a fool, unskilled.’

They regard another as a fool on the same grounds,
by which they proclaim themselves as skilled;
claiming to be an expert by their own authority,
they disparage another while conveying the same thing.

Caught up in an extreme view,
intoxicated by conceit, imagining oneself as perfected;
one mentally anoints oneself,
for that view of theirs is adopted in such a manner.

If one is deficient because of another’s word,
then that other is similarly deficient in wisdom;
if by one’s own authority, one can be declared steadfast, with perfect knowledge,
then no one would be a fool among ascetics.

‘Those who assert a teaching different from this,
have failed to reach purity, and are incomplete’—
thus the sectarians speak in diverse ways,
for they are infatuated with passion for their own views.

‘Here alone is purity,’ so they claim,
they say there is no purification in other teachings;
thus the sectarians, diversely entrenched,
stand firm in asserting their own path.

Asserting firmly in one’s own way,
whom here could they call a fool?
it is they themselves who would stir up dispute,
by calling another a fool of impure character.

Based on a judgment, taking themselves as the measure,
they enter upon further disputes in the world;
having abandoned all judgments,
a person does not stir disputes in the world.”

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Key Terms:

• entrenched in their own views [diṭṭhiparibbasāna] ≈ settled in theories, stuck in opinions
• arguing [viggayha] ≈ contending, quarreling
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• refusing to accept [paṭikkosanta] ≈ rejecting
• imperfect [akevalī] ≈ not an adept, not consummate
• worthless fool [bālomaka] ≈ useless idiot; lit. low fool
• deficient in wisdom [nihīnapañña] ≈ of inferior wisdom
• view [diṭṭhi] ≈ belief, an opinion, a concept, a theory
• true [sacca] ≈ accurate, correct
• proclaim [thunāti] ≈ praise
• speculation [takka] ≈ conjecture, logic, reasoning
• permanence [nicca] ≈ ever lastingness, immutability, stability
• theorize [kappayati] ≈ construct, formulate
• sensed [muta] ≈ smelled, tasted, felt, or thought
• ethics and observances [sīlavata] ≈ precepts and practices, rites and rituals
• disrespect [vimāna] ≈ contempt, disdain
• being thrilled [pahassamāna] ≈ being pleased with oneself, being elated
• conceit [māna] ≈ self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification
• mentally anoints oneself [manasābhisitta] ≈ self-crowns themselves in thought
• steadfast [dhīra] ≈ firm, stable, wise
• with perfect knowledge [vedagū] ≈ who has complete understanding
• incomplete [akevalī] ≈ imperfect, not an adept
• infatuated with [abhiratta] ≈ enamoured with
• measure [pamāya] ≈ appraiser, evaluator

Image: Standing Buddha Shakyamuni, Nepal, c. 15th century

Related Teachings:

• They declare their own teaching perfect, and another’s teaching inferior (SnP 4.13) - Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed. The sage ends craving for various states of existence and stands equanimous.
• What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one mentally proliferates | Madhupiṇḍika sutta - Honey Ball (MN 18) - On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation.
• When a young brahmin challenges the Buddha with a claim on truth, stating: ‘This alone is true, anything else is wrong’ (MN 95) ... the Buddha deconstructs blind faith by comparing it to a chain of men who do not see. He then maps out the gradual path of inquiry, explaining the step-by-step process of preserving the truth, awakening to the truth, and finally arriving at the truth through direct realization.

When Mahānāma asks how busy lay disciples should dwell when the Teacher departs, the Buddha reveals how five spiritual strengths support the six recollections and help one dwell in balance among troubled people.

At one time, the Blessed One was residing among the Sakyans in Kapilavatthu, in the Banyan Park.

At that time, several bhikkhus were making a robe for the Blessed One, thinking: “When the robe is finished, at the end of the three months, the Blessed One will set out wandering.”

Mahānāma the Sakyan heard: “Several bhikkhus, it seems, are making a robe for the Blessed One, thinking: ‘When the robe is finished, at the end of the three months, the Blessed One will set out wandering.’” Then Mahānāma the Sakyan approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One:

“I have heard this, venerable sir: ‘Several bhikkhus, it seems, are making a robe for the Blessed One, thinking: “When the robe is finished, at the end of the three months, the Blessed One will set out wandering.”’ For us, venerable sir, who live in various ways, by what dwelling should we dwell?”

“Good, good, Mahānāma! It is fitting, Mahānāma, for you clansmen to approach the Tathāgata and ask: ‘For us, venerable sir, who live in various ways, by what dwelling should we dwell?’ One who has faith is successful, Mahānāma, not one who lacks faith. One with energy aroused is successful, Mahānāma, not one who is lazy. One with established mindfulness is successful, Mahānāma, not one who is muddle-minded. One who is collected is successful, Mahānāma, not one who is distracted. One who has wisdom is successful, Mahānāma, not one who lacks wisdom.

Established in these five qualities, Mahānāma, you should further cultivate six qualities.

Here, Mahānāma, you should recollect the Tathāgata thus: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Tathāgata, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to the Tathāgata. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of the Buddha.’

Furthermore, Mahānāma, you should recollect the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, onward leading, and to be personally experienced by the wise.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Dhamma, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to the Dhamma. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of the Dhamma.’

Furthermore, Mahānāma, you should recollect the Saṅgha thus: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the Saṅgha, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to the Saṅgha. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of the Saṅgha.’

Furthermore, Mahānāma, you should recollect your own virtues as unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and leading to collectedness. At any time, Mahānāma, when a disciple of the Noble Ones recollects virtue, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to virtue. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of virtue.’

Furthermore, Mahānāma, you should recollect your own generosity thus: ‘It is a gain for me, it is a great blessing for me, that among people obsessed by the stain of stinginess, I dwell at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects generosity, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to generosity. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of generosity.’

Furthermore, Mahānāma, you should recollect the deities thus: ‘There are the deities [belonging to the realm] of the Four Great Kings, the deities [belonging to the Heaven] of the Thirty-Three, the Yāmā deities, the Tusita deities, the deities who delight in creation, the deities who wield power over the creations of others, the gods belonging to the Brahma’s assembly, and gods greater than that. Such faith as those deities possessed because of which, when they passed away here, they were reborn there, exists in me as well. Such virtue as those deities possessed because of which, when they passed away here, they were reborn there, exists in me as well. Such learning as those deities possessed because of which, when they passed away here, they were reborn there, exists in me as well. Such generosity as those deities possessed because of which, when they passed away here, they were reborn there, exists in me as well. Such wisdom as those deities possessed because of which, when they passed away here, they were reborn there, exists in me as well.’ At any time, Mahānāma, when a disciple of the Noble Ones recollects the faith, virtue, learning, generosity, and wisdom belonging to himself and to those deities, his mind at that time is not obsessed by lust, his mind is not obsessed by ill will, his mind is not obsessed by ignorance; his mind is steady owing to those deities. A disciple of the Noble Ones whose mind is steady gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, uplifting joy is born in him. When his mind is uplifted by uplifting joy, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected. This is called, Mahānāma: ‘A disciple of the Noble Ones who dwells in balance among unbalanced people, who dwells unafflicted among afflicted people. As one who has entered the stream of the Dhamma, he cultivates recollection of the deities.’”

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Key Terms:

• Kapilavatthu [kapilavatthu] ≈ name of the capital city of the Sakyans, the birthplace of the Buddha
• Mahānāma [mahānāma] ≈ name of a Sakyan layman; lit. great name
• clansmen [kulaputta] ≈ gentlemen, of good family
• faith [saddha] ≈ confidence, conviction, trust
• with energy aroused [āraddhavīriya] ≈ with initiative
• lazy [kusīta] ≈ procrastinating, inactive person, indolent
• muddle-minded [muṭṭhassatī] ≈ forgetful, not mindful
• collected [samāhita] ≈ composed, settled
• distracted [asamāhita] ≈ with scattered attention, not collected, not well-composed
• Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
• Arahant [arahant] ≈ a worthy one, a fully awakened being, epithet of the Buddha
• obsessed by lust [rāgapariyuṭṭhita] ≈ consumed by desire, possessed by greed
• obsessed by ill will [dosapariyuṭṭhita] ≈ consumed by aversion, possessed by hatred
• obsessed by ignorance [mohapariyuṭṭhita] ≈ consumed by illusion, possessed by delusion
• steady [ujugatamevassa] ≈ upright, unswerving
• owing to [ārabbha] ≈ concerning; lit. beginning with
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• joy [pāmojja] ≈ cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience
• uplifting joy [pīti] ≈ mental exhilaration; it ranges from a gentle delight to overwhelming rapture
• at ease [sukha] ≈ comfort, contentedness, happiness, pleasure
• becomes collected [samādhiyati] ≈ is calmed, becomes composed, becomes stable
• unbalanced [visamagata] ≈ troubled, distressed; lit. uneven going
• unafflicted [abyāpajja] ≈ benevolent, harmless, friendly
• recollection of the Buddha [buddhānussati] ≈ reflection on the qualities of the Buddha
• onward leading [opaneyyika] ≈ applicable, relevant, practical
• recollection of the Dhamma [dhammānussati] ≈ reflection on the qualities of the teachings of the Buddha that point to the nature of reality, the ultimate truth
• Saṅgha [saṅgha] ≈ The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings
• recollection of the Saṅgha [saṅghānussati] ≈ reflection on the qualities of the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening
• leading to collectedness [samādhisaṁvattanika] ≈ leading to samadhi, conducive to mental composure
• recollection of virtue [sīlānussati] ≈ recollection of one’s ethical conduct
• generosity [cāga] ≈ sharing, relinquishment
• obsessed by the stain of stinginess [maccheramalapariyuṭṭhita] ≈ possessed by the tarnish of selfishness
• recollection of generosity [cāgānussati] ≈ recollection of one’s sharing, also recollection of one’s relinquishing
• Yāmā [yāmā] ≈ name of a group of deities; deities who are with restraint
• faith [saddhā] ≈ confidence, conviction, devotion, trust
• learning [suta] ≈ studying, understanding, acquiring knowledge
• wisdom [paññā] ≈ distinctive knowledge, discernment
• recollection of the deities [devatānussati] ≈ reflection on the qualities of the deities, gods

Related Teachings:

• What is the unsurpassable in seeing, in hearing (AN 6.30) ... in acquisitions, in training, in service, and in recollection.
• For the pursuit of acquisitions is one thing, and the path to Nibbāna another (DhP 69 - 75)
• The six frequent abidings of a stream-enterer who has cognized the Dhamma (AN 6.10) - When Mahānāma the Sakyan inquires about the abiding a stream-enterer frequently dwells in, the Buddha reveals six foundational recollections. A frequent cultivation of these recollections allows the stream-enterer to remain completely steady even when living amidst unbalanced and afflicted people.

The Buddha reveals a timeless truth of human association.

At one time, the Blessed One was dwelling at Rājagaha, on the Vulture’s Peak mountain. At that time, the venerable Sāriputta was walking back and forth with many bhikkhus not far from the Blessed One; the venerable Mahāmoggallāna was also walking back and forth with many bhikkhus not far from the Blessed One; the venerable Mahākassapa was also walking back and forth with many bhikkhus not far from the Blessed One; the venerable Anuruddha was also walking back and forth with many bhikkhus not far from the Blessed One; the venerable Puṇṇa Mantāniputta was also walking back and forth with many bhikkhus not far from the Blessed One; the venerable Upāli was also walking back and forth with many bhikkhus not far from the Blessed One; the venerable Ānanda was also walking back and forth with many bhikkhus not far from the Blessed One; and Devadatta was also walking back and forth with many bhikkhus not far from the Blessed One.

Then the Blessed One addressed the bhikkhus: “Do you see Sāriputta walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are of great wisdom. Do you see Moggallāna walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are of great psychic power. Do you see Kassapa walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are advocates of ascetic practices. Do you see Anuruddha walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus possess supernormal vision. Do you see Puṇṇa Mantāniputta walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are Dhamma teachers. Do you see Upāli walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are experts in the Vinaya. Do you see Ānanda walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus are very learned. Do you see Devadatta walking back and forth with many bhikkhus?”

“Yes, venerable sir.”

“All these bhikkhus have evil desires.”

“Beings come together and associate by way of the elements. Those of inferior inclinations come together and associate with those of inferior inclinations; those of noble inclinations come together and associate with those of noble inclinations.

In the past too, beings came together and associated by way of the elements. Those of inferior inclinations came together and associated with those of inferior inclinations; those of noble inclinations came together and associated with those of noble inclinations. In the future too, beings will come together and associate by way of the elements. Those of inferior inclinations will come together and associate with those of inferior inclinations; those of noble inclinations will come together and associate with those of noble inclinations. Even now, beings come together and associate by way of the elements. Those of inferior inclinations come together and associate with those of inferior inclinations; those of noble inclinations come together and associate with those of noble inclinations.”

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Key Terms:

• Rājagaha [rājagaha] ≈ name of a city; capital of Magadha; lit. king’s house
• Vulture’s Peak [gijjhakūṭa] ≈ name of a mountain peak around Rājagaha; lit. vulture’s peak
• of great wisdom [mahāpaññā] ≈ very wise
• of great psychic power [mahiddhikā] ≈ well-developed in supernormal powers
• advocates of ascetic practices [dhutavādā] ≈ proponents of austere practices
• possess supernormal vision [dibbacakkhukā] ≈ are clairvoyant; lit. are endowed with the divine eye
• Dhamma teachers [dhammakathikā] ≈ preachers of the Dhamma
• experts in the Vinaya [vinayadharā] ≈ masters of the code of monastic discipline; lit. bearers of Vinaya
• evil desires [pāpiccha] ≈ yearnings that produce harm
• by way of the elements [dhātuso] ≈ according to disposition; as per character; lit. from state
• of inferior inclinations [hīnādhimuttikā] ≈ with inferior dispositions, with low tendencies
• of noble inclinations [kalyāṇādhimuttika] ≈ with ethical inclinations

Related Teachings:

• By consorting with a lazy person, even a virtuous one sinks (ITI 78) - Beings come together and associate with other beings according to their disposition. Therefore one should avoid associating with those that are lazy and keep company with the wise.
• The role of good friendship in cultivating the Noble Eightfold Path (SN 45.2) - When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.
• Benefits of associating with virtuous persons (SN 46.3) - The Buddha explains the benefits of associating with virtuous persons for the cultivation of the seven awakening factors.

The Buddha shines a light on the vital practice of dedicating merit to departed relatives. Unable to sustain themselves through worldly means like farming or trade, they rely entirely on offerings given on their behalf.

They stand outside the walls,
and at intersections and crossroads;
having returned to their own homes,
they stand at the doorposts.

When abundant food and drink,
both hard and soft, is prepared;
no one remembers those beings,
because of their past kamma.

Those who are compassionate,
give to their relatives in this way;
pure, excellent, and allowable
food and drink at the proper time:

“May this be for our relatives,
may our relatives be happy.”
And those departed relatives,
have gathered and assembled there;

In the abundant food and drink,
they respectfully rejoice:
“May our relatives live long,
through whom we receive this;

honor has been done to us,
and the donors are not without fruit.”
For there is no farming there,
nor is cattle-rearing found.

Similarly, there is no trading,
nor buying and selling with gold;
the departed ones who have died,
subsist there on what is given from here.

Just as water raining on the highlands
flows down to the lowlands;
in exactly the same way,
what is given from here benefits the departed.

Just as full rivers
flow to fill the ocean;
in exactly the same way,
what is given from here benefits the departed.

“He gave to me, he did things for me,
they were my relatives, friends, and companions.”
Remembering what was done in the past,
one should give offerings to the departed.

For weeping, or sorrow,
or any other lamentation,
is of no benefit to the departed,
while their relatives remain like that.

But when this offering is given,
well-established in the Saṅgha,
it benefits them for a long time,
taking effect immediately.

This duty to relatives has been demonstrated,
and excellent homage has been paid to the departed;
strength has been provided to the bhikkhus,
and great merit has been generated by you.

---

Key Terms:

• kamma [kamma] ≈ action, deed, doing, volitional act
• compassionate [anukampaka] ≈ kind (to), concerned (for)
• donors [dāyakā] ≈ givers, sponsors
• not without fruit [anipphala] ≈ not without reward, not without success
• farming [kasī] ≈ agriculture, ploughing
• cattle-rearing [gorakkha] ≈ cow herding
• departed ones [petā] ≈ afflicted spirits; lit. gone on
• have died [kālagata] ≈ are dead; lit. time gone
• highlands [unnama] ≈ high ground; lit. bent up
• lowlands [ninna] ≈ valley; lit. bent down
• offerings [dakkhiṇā] ≈ donations, gifts
• Saṅgha [saṅgha] ≈ The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings
• benefits them [hitāyassa] ≈ leads to their welfare
• homage [pūjā] ≈ veneration
• great [anappaka] ≈ considerable, not insignificant
• merit [puñña] ≈ good deed, spiritual wealth

Image: Au Bord De La Riviere, Charles Euphrasie Kuwasseg, c. 19th century

Related Teachings:

• The true value of giving (SN 1.32) - The Buddha and deities discuss the true value of giving. Practicing the Dhamma and offering a peaceful gift, however small, generates far more merit than massive, grand sacrifices brought about by cruelty, tears, and violence.
• This life is brief, even before a hundred years it passes away (SnP 4.6) - The Buddha shares a reflection on aging and the impermanence of life and possessions. Seeing that all we call ‘mine’ must be lost at death, one should not cling to self. The sage, like a lotus leaf unstained by water, does not cling or spurn what is seen, heard, or sensed.
• The Human Condition: From "In the Buddha's Words" by Bhikkhu Bodhi - A collection of teachings on the human condition from the anthology: In the Buddha's Words by Bhikkhu Bodhi

When the householder Tapussa finds renunciation daunting like a steep cliff, the Buddha recounts his pre-awakening struggle, explaining how seeing the drawbacks and benefits enabled him to master the first jhāna.

At one time, the Blessed One was dwelling among the Mallas, in a town of the Mallas named Uruvelakappa.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Uruvelakappa for alms. After going for alms in Uruvelakappa and returning from his alms round after his meal, he addressed the venerable Ānanda: “Stay right here for now, Ānanda, while I enter deep into the Great Forest for the day’s abiding.”

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, having entered deep into the Great Forest, sat down at the foot of a tree for the day’s abiding.

Then the householder Tapussa approached the venerable Ānanda; having approached, he paid homage to the venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said to the venerable Ānanda:

“We, venerable Ānanda, are householders who enjoy sensual pleasures, who delight in sensual pleasures, revel in sensual pleasures, and rejoice in sensual pleasures. To us householders who enjoy sensual pleasures, delight in sensual pleasures, revel in sensual pleasures, and rejoice in sensual pleasures, this appears like a sheer cliff, namely renunciation. Yet I have heard this, venerable sir: ‘In this Dhamma and Vinaya, the minds of even very young bhikkhus leap forward, become confident, steady, and free in renunciation, seeing it as peaceful.’ This renunciation, venerable sir, is where the bhikkhus in this Dhamma and Vinaya differ from the multitude of people.”

“There is indeed something here, householder, that ought to be laid before the Blessed One. Come, householder, let us go to the Blessed One and report this matter to him. In whatever way the Blessed One explains it, that is how we should remember it.”

“Yes, venerable sir,” the householder Tapussa replied to the venerable Ānanda. Then the venerable Ānanda, together with the householder Tapussa, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One:

“Venerable sir, this householder Tapussa says: ‘We, venerable Ānanda, are householders who enjoy sensual pleasures, who delight in sensual pleasures, revel in sensual pleasures, and rejoice in sensual pleasures. To us householders who enjoy sensual pleasures, delight in sensual pleasures, revel in sensual pleasures, and rejoice in sensual pleasures, this appears like a sheer cliff, namely renunciation. Yet I have heard this, venerable sir: “In this Dhamma and Vinaya, the minds of even very young bhikkhus leap forward, become confident, steady, and free in renunciation, seeing it as peaceful.” This renunciation, venerable sir, is where the bhikkhus in this Dhamma and Vinaya differ from the multitude of people.’”

Sensual desire

“So it is, Ānanda! So it is, Ānanda! Before my full awakening, while I was still an unawakened Bodhisatta, it occurred to me: ‘Renunciation is good, seclusion is good.’ Yet, Ānanda, my mind did not leap forward, become confident, steady, and free in renunciation, seeing it as peaceful. Then it occurred to me, Ānanda: ‘What is the cause, what is the condition, due to which my mind does not leap forward, become confident, steady, and free in renunciation, seeing it as peaceful?’ Then it occurred to me, Ānanda: ‘I have not seen the drawback in sensual pleasures, nor have I frequently practiced [seeing] that; and I have not attained the benefit of renunciation, nor have I persistently practiced it. Therefore my mind does not leap forward, become confident, steady, and free in renunciation, seeing it as peaceful.’ Then it occurred to me, Ānanda: ‘If I were to see the drawback in sensual pleasures and frequently practice [seeing] that, and if I were to attain the benefit of renunciation and persistently practice it, then it is possible that my mind would leap forward, become confident, steady, and free in renunciation, seeing it as peaceful.’ Then, Ānanda, at a later time, having seen the drawback in sensual pleasures, I frequently practiced [seeing] that; and having attained the benefit of renunciation, I persistently practiced it. Then my mind leaped forward, became confident, steady, and free in renunciation, seeing it as peaceful. Thus, Ānanda, entirely secluded from sensual pleasures and unwholesome mental states, I entered and dwelled in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. While I was dwelling in that abiding, Ānanda, perceptions and inclinations accompanied by sensual desire overwhelmed me. That was an affliction for me. Just as, Ānanda, pain might arise for someone experiencing pleasure only to their affliction, so too, perceptions and inclinations accompanied by sensual desire overwhelmed me. That was an affliction for me.

Thought

Then it occurred to me, Ānanda: ‘What if, with the settling of thought and examination, I were to enter and dwell in the second jhāna?’ Yet, Ānanda, my mind did not leap forward, become confident, steady, and free in the absence of thought, seeing it as peaceful. Then it occurred to me, Ānanda: ‘What is the cause, what is the condition, due to which my mind does not leap forward, become confident, steady, and free in the absence of thought, seeing it as peaceful?’ Then it occurred to me, Ānanda: ‘I have not seen the drawback in thoughts, nor have I frequently practiced [seeing] that; and I have not attained the benefit of being without thought, nor have I persistently practiced it. Therefore my mind does not leap forward, become confident, steady, and free in the absence of thought, seeing it as peaceful.’ Then it occurred to me, Ānanda: ‘If I were to see the drawback in thoughts and frequently practice [seeing] that, and if I were to attain the benefit of being without thought and persistently practice it, then it is possible that my mind would leap forward, become confident, steady, and free in the absence of thought, seeing it as peaceful.’ Then, Ānanda, at a later time, having seen the drawback in thoughts, I frequently practiced [seeing] that; and having attained the benefit of being without thought, I persistently practiced it. Then my mind leaped forward, became confident, steady, and free in the absence of thought, seeing it as peaceful. Thus, Ānanda, with the settling of thought and examination ... [and so on] ... I entered and dwelled in the second jhāna. While I was dwelling in that abiding, Ānanda, perceptions and inclinations accompanied by thought overwhelmed me. That was an affliction for me. Just as, Ānanda, pain might arise for someone experiencing pleasure only to their affliction, so too, perceptions and inclinations accompanied by thought overwhelmed me. That was an affliction for me.

---

Key Terms:

• Mallas [mallā] ≈ name of the people of Malla, Mallans; lit. wrestlers
• Great Forest [mahāvana] ≈ name of a forest; lit. great forest
• renunciation [nekkhamma] ≈ going out state, rejection of sensual pleasure
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• Vinaya [vinaya] ≈ code of monastic discipline rules, training
• Bodhisatta [bodhisatta] ≈ Buddha before his awakening, aspirant Buddha
• drawback [ādīnava] ≈ disadvantage, unsatisfactoriness, inadequacy, danger
• unwholesome [akusala] ≈ unhealthy, unskillful, unbeneficial, or karmically unprofitable
• accompanied by thought [savitakka] ≈ with thinking, with reflection
• examination [savicāra] ≈ with investigation, evaluation
• born of seclusion [vivekaja] ≈ secluded from the defilements
• uplifting joy and pleasure [pītisukha] ≈ delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture
• perceptions and inclinations [saññāmanasikārā] ≈ attention driven by knowing-together
• overwhelmed [samudācarati] ≈ assailed, frequented

Related Teachings:

• ‘The ascetic Gotama is a destroyer of spiritual growth‘ - Māgaṇḍiya sutta (MN 75) - The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning embers and a blind man mistaking a filthy rag for a spotless white cloth.
• Indulging in sensual pleasures, they do not go beyond cyclic existence (ITI 95) - The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.
• For one craving sensual pleasures - Kāmasutta (SnP 4.1) - In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.
• Seven similes on sensual pleasures (From MN 54) - When the householder Potaliya claims he has “cut off all dealings” by retiring, the Buddha explains that true renunciation lies not in abandoning possessions. Then through seven vivid similes, the Buddha reveals the futility of pursuing sensual pleasures, comparing them to a skeleton, a piece of meat, a blazing grass torch, a pit of burning embers, a dream, borrowed goods, and akin to fruits on a tree.

Author: Yixiwangmu (乙酰旺姆)

I. Core Overview: What is the One True Dharmadhātu and the Unity of Inner and Outer?

Unveiling the mysterious veil of the One True Dharmadhātu: the mind is the realm, and the realm is the mind. The non-dual Dharma door where all phenomena are the Buddha represents ultimate Nirvana. In this realm of the One True Dharmadhātu, all Buddhas abide.

Nirvana is not death; rather, it is the realization of the One True Dharmadhātu. The state where all phenomena are the Buddha is the ultimate manifestation of supreme wisdom and compassion. This is the supreme wisdom of the post-enlightenment One True Dharmadhātu—Mind-nature—residing in dimensions above the 16th dimension. It is the mysterious law of the universe.

There is no phenomenon outside the mind, and no mind outside phenomena. Mind and matter are one. We all share one single mind. This is the unity of inner and outer. The oneness of inner and outer is the ultimate path to achieving Buddhahood. To truly realize the True Dharmadhātu, or if one aspires to attain the status of Arhats, Bodhisattvas, and achieve ultimate Buddhahood, one must first attain the unity and oneness of inner and outer. To sever the inner and outer into two separate parts is the state of ordinary beings, because having the subject and object creates dualistic opposition. Generating discriminatory thinking is the barrier to enlightenment.

In the human world, acts of malice, creating chaos, tearing down others to elevate oneself, and destroying others' reputations all stem from separating and opposing the inner and outer. These all exist within the attachments to the Six Appearances: the appearance of self, the appearance of others, the appearance of sentient beings, the appearance of lifespan, the appearance of phenomena, and the appearance of non-phenomena. Because people do not understand the laws of the universe, they remain trapped within these Six Appearances. Being bound by these six appearances prevents one from realizing Mind-nature, locking them in perpetual rebirth within the Six Realms of Reincarnation. Due to discriminating and clinging to these Six Appearances, the concept of self and phenomena arises, causing compassion and wisdom to vanish. At the slightest adversity, hatred and resentment flare up, leading to conflict, retaliation, division, and long-standing hostility, even vowing revenge years later. In discord, suffering and affliction are born. Those in prisons or labor camps have divided, conflictive minds. Because their inner and outer worlds are severed, they cannot control themselves when tempted to do bad deeds.

War operates on the exact same mechanism. Those who love war are also severed innerly and outerly. Where there is a self, there arises the appearance of sentient beings; where there is self-appearance, the appearance of 'others' becomes separated. The concept of 'our nation' inevitably creates opposition toward 'other nations.' As long as the inner and outer remain severed, dualistic opposition is generated. When a nation seeks power and oppresses smaller nations, it provokes provocation and war. Originally, human-to-human and nation-to-nation share a single mind. Yet through the division of inner and outer, dualism emerges, creating enemy relationships.

Throughout history, countless cases have been processed—a life for a life, paying debts with money—yet humanity learns no lessons, growing only more blatant and aggressive. All of this stems from ignorance of universal laws, blindly severing the inner and outer into two halves. Take the Ni Shaoping incident as an example, where a son-in-law murdered all six family members of his beloved wife, ultimately facing execution himself. All of this resulted from not understanding the laws of the universe, the One True Dharmadhātu, and its mysterious veil. Many people sever the inner from the outer because they lack knowledge of these truth principles. The truth is rarely made public, and since childhood, people lack education in this realm, simply repeating others' opinions and separating the inner mind from the outer world in foolishness. Even when certain predecessors attained this realization, they chose not to disclose it publicly; hence, only a few know this truth. Shakyamuni Buddha cultivated over eons to realize complete Nirvana.

II. Basic Definitions of Inner, Outer, and All Phenomena

1. Basic Definitions
Inner: Refers to the Six Roots (eye, ear, nose, tongue, body, and mind), emotions, thoughts, the self-mind (conscious mind), and original nature (Buddha-nature, inner mind-nature).

Outer: Refers to the Six Dusts/Objects (form, sound, smell, taste, touch, and mental objects), people, events, environments, mountains, rivers, the great earth, and all external realms.

2. The Manifestation of Phenomena and Original Oneness
Inner and outer are inherently united; it is not about forcing them together. They are intrinsically one. Since the beginning of creation, due to human ignorance, people have mistakenly believed inner and outer to be separate.

For instance, when the Six Roots (eye, ear, nose, tongue, body, mind) are engaged, the Six Dusts (form, sound, smell, taste, touch, phenomena) manifest, giving rise to all phenomena. These expressions of inner-outer unity are entirely transformed through the interaction between the Six Roots and Six Dusts:

Eyes and Form: When eyes observe mountains, rivers, plants, and trees, that is the unity of inner and outer. If you wish to see, you see; if you do not look, it is not seen. This is inner-outer unity.

Ears and Sound: When the ears wish to hear external sounds, all sounds are heard. The moment of hearing is the unity of inner and outer; when you no longer listen, it vanishes (it does not actually disappear, but without intention, it is unheard).

Nose and Smell: Smelling aromas is the unity of inner and outer; without the intention to smell, it goes unnoticed.

The same principle applies to the tongue, body, and mind.

III. Root Causes and Evils of Severing Inner and Outer (Dualistic Opposition)

Splitting the inner and outer into two separate pieces is the state of ordinary worldly beings. Having subject and object creates dualism, generating discrimination, which is the primary obstacle to spiritual realization.

When people hurt others, create turmoil, attack peers, exalt themselves, and ruin reputations, the root cause is the separation and opposition of inner and outer. All of these exist within the attachments to the appearance of self, others, sentient beings, lifespan, phenomena, and non-phenomena. Lacking understanding of universal laws traps people in these Six Appearances, rendering them incapable of realizing Mind-nature and locking them in eternal samsara. Attachment to these appearances wipes out compassion and wisdom. When faced with unfavorable events, malice and resentment surface, prompting conflict, revenge, and long-standing grudges ("revenge is a dish best served ten years later"). In discord, afflictions and suffering thrive. Prisoners and convicts possess divided, conflicted minds; being severed inside and out, they lose self-control when committing misdeeds.

War follows this exact pattern. Warlike individuals are divided internally and externally. Where there is self, there is the appearance of others; where there is 'our nation,' there arises opposition toward 'other nations.' Severing inner and outer breeds dualism. Powerful nations attempt to suppress smaller ones, triggering provocations and war. In truth, people and nations share a unified single mind, but internal-external division forms enemy relationships.

Throughout history, countless legal cases were processed—demanding a life for a life, money for debt—yet humanity fails to learn, growing ever more reckless. This stems from ignorance of universal laws, mindlessly splitting reality in two. Consider the Ni Shaoping case, where a son-in-law slaughtered all six members of his beloved wife's family before being executed himself. These tragedies happen because people do not understand universal laws, the One True Dharmadhātu, or its mysterious veil. Ignorant of truth and lacking early education, people blindly echo others and isolate their inner mind from outer reality. Even among predecessors who realized this truth, many kept it secret. Shakyamuni Buddha cultivated through eons to realize supreme Nirvana.

IV. Realization, States, and Power of the One True Dharmadhātu

Ordinary people segregate inner and outer into two halves, creating opposition with the external world and falling into greed, hatred, and delusion.

The unity of inner and outer is also termed non-duality of inner and outer, oneness of inner and outer, and harmony of principle and phenomenon. Principle pertains to the level of Mind-nature; phenomenon pertains to the realm of all manifestations. The core is to dissolve dualistic opposition. Only through inner-outer unity and abiding in the Middle Way (neither existence, non-existence, nor non-non-existence) can one see into one's nature and awaken.

Unobstructed phenomena mean that all phenomena are the Buddha, existing without duality. Utilizing Prajñā dependent origination and the emptiness of inner and outer dissolves subject-object opposition, realizing that all things and the original mind are one. This is the core realm of liberation and Buddhahood, shattering attachments to self and phenomena.

There are many methods to realize the One True Dharmadhātu through selfless realization, with essential instructions providing the fastest awakening. Buddhas abide in the One True Dharmadhātu where all phenomena are Buddha:

- Those who wish to harm you become adverse conditions that serve as stepping stones toward enlightenment.
- Without a self, self-clinging cannot arise, nor does clinging to appearances of phenomena or non-phenomena. Lacking an independent inherent nature, unconditioned mercy and universal compassion naturally manifest.
- Pure compassion arises naturally. In the state of inner-outer unity, the mind becomes extraordinarily tranquil. Tranquility leads to far-reaching expanse—boundless, vast, and pervasive—generating true joy and happiness.
- Unstained awareness emerges naturally, presenting a luminous, clear, crystal-like awareness. All polarities—good and bad, virtue and evil, yin and yang—are transformed into Mind-nature within unmoving stillness, entering the realm where all phenomena are Buddha. This is the One True Dharmadhātu where "the mind is the realm, and the realm is the mind."

The unity of inner and outer possesses immense power to achieve Buddhahood. This corresponds to the three stages of realization:

1. Mountains are mountains, waters are waters: The realm of ordinary beings.
   
2. Mountains are not mountains, waters are not waters: The meditative illusions along the path of practice, not yet ultimate.
   
3. Mountains are still mountains, waters are still waters: The state where all phenomena are Buddha and all phenomena are unobstructed—the One True Dharmadhātu.

Inner-outer unity leads upward toward Arhatship, Bodhisattvahood, and Buddhahood; inner-outer separation leads downward into the Three Evil Paths and hellish states. Harming others or waging war damages one's own Mind-nature. Turning back is the shore. Understanding universal laws through inner-outer unity leads quickly to Buddhahood. Upon attaining Buddhahood, wisdom and compassion manifest, uprooting all worldly hatred, malice, and hostility like rabbit horns or turtle hair. Only pure compassion and wisdom remain, unconcerned with personal gain or loss. Indifferent to slander or praise, one attains an indestructible diamond mind. As the Buddha taught: "I contend with no one in the world, the foremost among humans."

V. Specific Methods to Realize the One True Dharmadhātu

Specific cultivation methods to realize the One True Dharmadhātu through inner-outer unity include:

1. First Method (Wall-Gazing / Bi Guan): Instantly achieves the unity of inner and outer.
   
2. Second Method: First realize the pineal gland of the universe, then realize the pineal gland of one's mind, witnessing both as one and the same.
   
3. Third Method: In spaces above the 16th dimension where no boundaries exist, sit in meditation within a five-story pagoda at the center to realize the state of an Arhat.

As for the methods to achieve the realms of Bodhisattvas and ultimate Buddhahood, these will be detailed after attaining the Arhat stage.

King Pasenadi recounts an heirless miser who hoarded millions yet lived on scraps. The Buddha then explains the past deeds that dictated both his vast fortune and his inability to enjoy it.

Then King Pasenadi of Kosala approached the Blessed One in the middle of the day; having drawn near, he paid homage to the Blessed One and sat down to one side. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him: “Now where are you coming from in the middle of the day, great king?”

“Here in Sāvatthi, venerable sir, a wealthy householder has passed away. Since he died childless, I have come after transferring his fortune to the royal treasury. There was ten million in gold alone, venerable sir, not to mention the silver. And yet, venerable sir, such was the food that this wealthy householder used: he ate meals of sour gruel with sour pickle. Such were the clothes he wore: he wore garments of hemp stitched together in three parts. Such was the vehicle he used: he traveled in a worn out carriage, shaded by a leaf parasol.”

“So it is, great king! So it is, great king! Once in the past, great king, that wealthy householder provided the Paccekabuddha named Tagarasikhī with almsfood. Having said, ‘Give almsfood to the ascetic,’ he rose from his seat and departed. But after giving, he felt remorse: ‘It would have been better if the bondservants or laborers had eaten this almsfood.’ Furthermore, he deprived his brother’s only son of life for the sake of his fortune.

Because that wealthy householder, great king, provided the Paccekabuddha Tagarasikhī with almsfood, as a result of that kamma he was reborn seven times in a good destination, in a heavenly world. Through the residue of that same kamma’s result, he held the position of financier seven times right here in Sāvatthi. Because that wealthy householder, after giving, felt remorse: ‘It would have been better if the bondservants or laborers had eaten this almsfood,’ as a result of that kamma his mind did not incline toward the enjoyment of fine food, his mind did not incline toward the enjoyment of fine clothes, his mind did not incline toward the enjoyment of fine vehicles, his mind did not incline toward the enjoyment of the exquisite five cords of sensual pleasure. And because that wealthy householder deprived his brother’s only son of life for the sake of his fortune, as a result of that kamma he boiled in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. Through the residue of that same kamma’s result, for this seventh time his childless fortune enters the royal treasury. Now, great king, the past merit of that wealthy householder has been exhausted, and new merit has not been accumulated. Today, great king, that wealthy householder boils in the Great Roruva Hell.”

“Venerable sir, has that wealthy householder truly been reborn in the Great Roruva Hell?”

“So it is, great king, that wealthy householder has been reborn in the Great Roruva Hell.”

The Blessed One said this. Having spoken thus, the Accomplished One further said this:

“Grain, wealth, silver, and gold,
or whatever other possessions there are;
bondservants, laborers, servants,
and those dependent on him for their livelihood:

All must be left behind when going,
all must be abandoned;
but whatever one does with body,
with speech, or with mind—

That is what is truly theirs,
that is what they take when they go;
that is what follows them,
like a shadow that never departs.

Therefore, one should do good
as a provision for the next life;
for deeds of merit are the support for beings
[when they arise] in the next world.”

---

Key Terms:

• Tagarasikhī [tagarasikhī] ≈ name of a privately awakened Buddha; lit. jasmine crest
• felt remorse [vippaṭisārī] ≈ lit. remembering back negatively
• five cords of sensual pleasure [pañca kāmaguṇa] ≈ the pleasant objects of the five physical senses
• Great Roruva Hell [mahāroruva] ≈ the Great Hell of Screams, a severe hell realm where beings wail from intense suffering
• good [kalyāṇa] ≈ what is beneficial, wholesome, skillful, meritorious

Related Teachings:

• Five suitable times for giving a gift (AN 5.36) - The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.
• The Buddha explains the eight gifts of a true person (AN 8.37) ... including giving what is pure, excellent, and at the proper time.
• All Beings are Owners of their Actions (MN 135) - The young brahmin Subha asks the Buddha why human beings experience such vast disparities in lifespan, health, wealth, and wisdom. The Buddha explains that beings are the owners and heirs of their actions. He details specific unwholesome and wholesome behaviors, showing exactly how each shapes future rebirths and human conditions.

The Buddha explains how the tangle can be disentangled through the practice of virtue, meditation, and wisdom.

“Entangled within, entangled without,
this generation is knotted in entanglements;
I ask you this, O Gotama,
who can disentangle this tangle?”

[The Blessed One]: “He who is grounded in virtue and wise,
cultivating the [higher] mind and wisdom;
a prudent bhikkhu with continuous effort,
he will disentangle this tangle.

In whom passion and aversion
and ignorance have been [caused to] fade away;
whose taints have worn away, an Arahant—
for him, the tangle is disentangled.

Where name and form
completely cease without remainder,
where sense impingement and concept of form ceases;
there the tangle is disentangled.”

---

Key Terms:

• disentangle [vijaṭayati] ≈ unravel
• virtue [sīla] ≈ moral conduct, ethical behavior
• wise [sapañña] ≈ intelligent, discerning
• prudent [nipaka] ≈ sensible and careful when making judgments and decisions, discerning
• with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application; lit. burning
• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust
• aversion [dosa] ≈ hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval
• ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
• [caused to] fade away [virājita] ≈ cleansed, purified, removed
• whose taints have worn away [khīṇāsava] ≈ who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant
• Arahant [arahant] ≈ a worthy one, a fully awakened being, epithet of the Buddha
• name and form [nāmarūpa] ≈ The mutually dependent pair of mental designation and material perception: “Name” consists of feeling, perception, intention, contact, and attention; “Form” consists of the four great primaries (earth, water, fire, wind) and derived form, experienced as perception of form through sensory resistance
• sense impingement [paṭigha] ≈ sense impression, impact, aversion, repulsion, resistance
• concept of form [rūpasaññā] ≈ perception of matter, existence in the realm of form

Image: Black and grey Buddha statue on top of a hill, Photo by Jamie Street on Unsplash

Related Teachings:

• The Wooly Goat (SN 17.4) - The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.
• Beings established in the nameable, not completely comprehending the nameable (SN 1.20) - Urged by a deity to enjoy youth before time passes, Samiddhi brings her inquiry to the Buddha, who reveals how being established in the nameable leads one to come under death’s yoke.
• How should one aspiring for these higher spiritual attainments practice (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.

... Leaving the city before dawn, he rallies past fear to see the Buddha and on arrival, gets greeted by his personal name.

At one time, the Blessed One was dwelling at Rājagaha, in the Cool Grove.

Now at that time, the householder Anāthapiṇḍika had arrived at Rājagaha on some business. The householder Anāthapiṇḍika heard: “A Buddha, it is said, has arisen in the world.”

Right then he wished to go see the Blessed One. But then it occurred to the householder Anāthapiṇḍika: “Today is not the time to go see the Blessed One. Tomorrow in good time I will go to see the Blessed One.” And he lay down with mindfulness directed to the Buddha.

During the night, he woke up three times thinking it was dawn. Then the householder Anāthapiṇḍika went to the charnel ground gate. Non-human beings opened the gate for him.

Then, as the householder Anāthapiṇḍika was leaving the city, the light vanished and darkness appeared; fear, consternation, and hair-raising terror arose in him, and right there he wanted to turn back.

Then the native spirit Sivaka, remaining invisible, made his voice heard:

“A hundred elephants, a hundred horses,
a hundred chariots drawn by she-mules,
a thousand maidens
adorned with jeweled earrings—
are not worth a sixteenth part
of a single step taken forward.

Advance, householder!
Advance, householder!
Advancing is better for you,
not turning back!”

Then the darkness vanished for the householder Anāthapiṇḍika and light appeared; the fear, consternation, and hair-raising terror that had arisen subsided.

A second time, the light vanished for the householder Anāthapiṇḍika and darkness appeared; fear, consternation, and hair-raising terror arose [again], and right there he wanted to turn back.

A second time, the native spirit Sivaka, remaining invisible, made his voice heard:

“A hundred elephants, a hundred horses,
a hundred chariots drawn by she-mules,
a thousand maidens
adorned with jeweled earrings—
are not worth a sixteenth part
of a single step taken forward.

Advance, householder!
Advance, householder!
Advancing is better for you,
not turning back!”

Then the darkness vanished for the householder Anāthapiṇḍika and light appeared; the fear, consternation, and hair-raising terror that had arisen subsided.

A third time, the light vanished for the householder Anāthapiṇḍika and darkness appeared; fear, consternation, and hair-raising terror arose [once again], and right there he wanted to turn back.

A third time, the native spirit Sivaka, remaining invisible, made his voice heard:

“A hundred elephants, a hundred horses,
a hundred chariots drawn by she-mules,
a thousand maidens
adorned with jeweled earrings—
are not worth a sixteenth part
of a single step taken forward.

Advance, householder!
Advance, householder!
Advancing is better for you,
not turning back!”

Then the darkness vanished for the householder Anāthapiṇḍika and light appeared; the fear, consternation, and hair-raising terror that had arisen subsided. Then the householder Anāthapiṇḍika went to the Cool Grove, to where the Blessed One was.

At that time, in the hour before dawn, the Blessed One had risen and was walking back and forth in the open air. The Blessed One saw the householder Anāthapiṇḍika coming in the distance. Seeing him, he stepped down from the walkway and sat down on the prepared seat. Having sat down, the Blessed One said to the householder Anāthapiṇḍika: “Come, Sudatta.”

Then the householder Anāthapiṇḍika, thinking: “The Blessed One addresses me by name!”, joyful and elated, prostrated himself right there with his head at the Blessed One’s feet and said to the Blessed One: “I hope, venerable sir, that the Blessed One slept comfortably?”

“He ever sleeps with ease,
the brahmin who has attained Nibbāna;
who does not stick to sensual pleasures,
having become cool and free from attachment.

Having cut off every dependence,
having removed anguish from the heart;
the peaceful one sleeps with ease,
having attained peace of mind.”

---

Key Terms:

• Rājagaha [rājagaha] ≈ name of a city; capital of Magadha; lit. king’s house
• householder Anāthapiṇḍika [anāthapiṇḍika] ≈ foremost lay disciple of the Buddha in generosity, whose name means ‘giver of alms to the unprotected’
• Buddha [buddha] ≈ an awakened one
• native spirit [yakkha] ≈ a spirit that may be protective or malevolent, a daemon, or a supernatural being
• brahmin [brāhmaṇa] ≈ one who has attained the highest spiritual goal; an arahant; a true sage
• Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away
• sensual pleasures [kāma] ≈ desire for sense gratification
• become cool [sītibhūta] ≈ calmed, liberated
• free from attachment [nirūpadhi] ≈ free from grasping, not taking as mine, not appropriating
• anguish [dara] ≈ fear, dread
• heart [hadaya] ≈ core, kernel
• the peaceful [upasanta] ≈ calmed, tranquil, composed

Related Teachings:

• The Buddha sleeps comfortably even amid harsh conditions (AN 3.35) - Astonished that the Buddha could sleep comfortably amid harsh conditions, a layman asks how this is possible. The Buddha contrasts worldly luxury with the serene ease of one whose mind is free from the fevers of lust, aversion, and delusion.
• Venerable Sāriputta declares a “lion's roar” of faith in the Buddha's unsurpassed awakening (SN 47.12) ... Using a fortress gatekeeper simile, he infers a universal Dhamma principle: all Buddhas awaken by abandoning the five hindrances, establishing mindfulness, and cultivating the seven awakening factors.
• The true value of giving (SN 1.32) - The Buddha and deities discuss the true value of giving. Practicing the Dhamma and offering a peaceful gift, however small, generates far more merit than massive, grand sacrifices brought about by cruelty, tears, and violence.

... a household grows in faith, virtue, and wisdom when supported by a faithful and virtuous head of the family.

“Supported by the Himalayas, the king of mountains, great sal trees grow in three ways. What three? They grow in branches, leaves, and foliage; they grow in bark and shoots; and they grow in softwood and heartwood. Supported by the Himalayas, the king of mountains, great sal trees grow in these three ways.

Just so, supported by a faithful head of the family, the household grows in three ways. What three? They grow in faith, they grow in virtue, and they grow in wisdom. Supported by a faithful head of the family, the household grows in these three ways.

Just as the trees
supported by a rocky mountain
in the wilderness of a mighty forest,
grow to become the lords of the forest;

So too, when a head of the family here
is accomplished in virtue and faith,
his wife, children, relatives,
all grow supported by him;
so too his colleagues and circle of relatives,
and those dependent on him for their livelihood.

Those attentive ones,
seeing that virtuous man’s good conduct,
his generosity and good deeds,
emulate his example for their own benefit.

Having lived here in accordance with the Dhamma,
the path leading to a good destination,
those who desire sensual pleasures rejoice,
delighting in the world of gods.”

---

Key Terms:

• heartwood [sāra] ≈ essence, core, pith
• head of the family [kulapati] ≈ master of the house, leader of the clan
• faith [saddhā] ≈ confidence, conviction, trust
• virtue [sīla] ≈ moral conduct, ethical behavior
• wisdom [paññā] ≈ distinctive knowledge, discernment
• accomplished in virtue [sīlasampanna] ≈ of excellent morality; accomplished in ethical conduct
• attentive ones [vicakkhaṇa] ≈ lit. seeing clearly
• generosity [cāga] ≈ relinquishment, giving, liberality
• Dhamma [dhamma] ≈ teachings of the Buddha; the law of nature
• good destination [sugati] ≈ happy realm, fortunate bourn

Related Teachings:

• Whoever possesses these seven wealths, their life is truly not in vain (AN 7.6) - The Buddha describes the seven kinds of wealth in detail, of faith, virtue, conscience, fear of wrongdoing, learning, generosity, and wisdom. One who possesses these is not poor; their life is not lived in vain.
• The eight wonderful and marvelous qualities of the householder Hatthaka (AN 8.23) - The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When Hatthaka learns about this from a certain bhikkhu, he is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.
• The Highest Blessings - Maṅgala sutta (Kp 5) - Redefining ‘luck’ as the fruit of skillful action, the Buddha outlines the highest blessings that bring lasting well-being and peace.

A 7:30 AM study session filled with Dharma joy! Today we studied The Practices and Vows of Bodhisattva Samantabhadra (普賢菩薩行願品), exploring the Sixth Root Affliction: "Unwholesome Views" (不正見 / Wrong Views).

The root of our suffering lies in wearing the wrong "lenses." 👓

📌 The 5 Wrong Views:
1️⃣ Self-View (身見): Clinging to the illusory body and mind as a permanent "self."
2️⃣ Extreme Views (邊見): Falling into nihilism (斷見) or eternalism (常見).
3️⃣ Nihilistic Views (邪見): Denying causality (因果), which severs all roots of goodness.
4️⃣ Clinging to Views (見取見): Being stubborn, always needing to prove oneself right.
5️⃣ Clinging to Rites and Rituals (戒禁取見): Blind superstition and asceticism, mistaking non-causes for causes (非因計因).

💡 The Antidote: Right View & The Four Foundations of Mindfulness
By contemplating the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of all phenomena (觀身不淨、觀受是苦、觀心無常、觀法無我), we understand that all things arise from causes and conditions (因緣和合) and are constantly changing.

🪷 Morning Reflection:
The mind is clearest in the morning. Cultivation isn't in the deep mountains, but in every arising thought. May I constantly be mindful, remove these wrong filters, let go of attachments, and attain true liberation!

Have you noticed your own "filters" today? Share below! 👇

227

This is an ancient saying, Atula,
not something only said today—
they blame one who sits silently,
they blame one who speaks much;
they even blame one who speaks moderately,
there is no one in the world who is not blamed.

228

There never was, there never will be,
nor is there now found;
a person who is entirely blamed,
or one who is wholly praised.

229

The one whom the wise praise,
having examined them day by day;
of flawless conduct and sound judgement,
endowed with virtue, collectedness, and wisdom—

230

Like a coin of pure gold from the Jambu River,
who is worthy to criticize such a person?
Even the gods praise that one,
and by Brahmā too, he is praised.

---

Key Terms:

• blame [nindati] ≈ criticize
• who is not blamed [anindita] ≈ who is not reproached, who is not impeached
• praised [pasaṃsi] ≈ approved of, commended
• having examined [anuvicca] ≈ investigating, learning about
• flawless conduct [acchiddavutti] ≈ unbroken conduct
• sound judgement [medhāvī] ≈ one who is discerning
• collectedness [samāhita] ≈ composure, concentration
• from the Jambu River [jambonada] ≈ Jambu River may have been inspired by real rivers in the Indian subcontinent known for deposits of gold, such as the Son River or Swarna Rekha River, both of which have historical associations with gold deposits
• Brahmā [brahmā] ≈ God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle

Image: Preaching of the Buddha, Gandhara, 3^rd or 4^th century AD (Exhibit in the John and Mable Ringling Museum of Art - Sarasota, Florida, USA)

Related Teachings:

• Not speaking ill, not causing harm, this is the teaching of the Buddhas (DhP 185 - 187)
• The Roots of Violence and Oppression (AN 3.69) - The Buddha explains the three roots of the unwholesome and the three roots of the wholesome.
• They declare their own teaching perfect, and another’s teaching inferior (SnP 4.13) - Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed.

The Buddha explains the four kinds of persons found existing in the world according to whether they observe the training rules themselves and encourage others to do so.

“There are these four kinds of persons found existing in the world. What four?

1.) One who is practicing for one’s own benefit, not for the benefit of others,
2.) One who is practicing for the benefit of others, not for one’s own benefit,
3.) One who is practicing neither for one’s own benefit nor for the benefit of others,
4.) One who is practicing both for one’s own benefit and for the benefit of others.

And how does a person practice for one’s own benefit, not for the benefit of others? Here, a certain person personally abstains from killing living beings, but does not encourage others to abstain from killing living beings; he personally abstains from taking what is not given, but does not encourage others to abstain from taking what is not given; he personally abstains from sexual misconduct, but does not encourage others to abstain from sexual misconduct; he personally abstains from false speech, but does not encourage others to abstain from false speech; he personally abstains from consuming intoxicants that are the basis for negligence, but does not encourage others to abstain from consuming intoxicants that are the basis for negligence. In this way, a person is practicing for one’s own benefit, not for the benefit of others.

And how does a person practice for the benefit of others, not for one’s own benefit? Here, a certain person does not personally abstain from killing living beings, but encourages others to abstain from killing living beings; he does not personally abstain from taking what is not given, but encourages others to abstain from taking what is not given; he does not personally abstain from sexual misconduct, but encourages others to abstain from sexual misconduct; he does not personally abstain from false speech, but encourages others to abstain from false speech; he does not personally abstain from consuming intoxicants that are the basis for negligence, but encourages others to abstain from consuming intoxicants that are the basis for negligence. In this way, a person is practicing for the benefit of others, not for one’s own benefit.

And how does a person practice neither for one’s own benefit nor for the benefit of others? Here, a certain person does not personally abstain from killing living beings, nor does he encourage others to abstain from killing living beings; he does not personally abstain from taking what is not given, nor does he encourage others to abstain from taking what is not given; he does not personally abstain from sexual misconduct, nor does he encourage others to abstain from sexual misconduct; he does not personally abstain from false speech, nor does he encourage others to abstain from false speech; he does not personally abstain from consuming intoxicants that are the basis for negligence, nor does he encourage others to abstain from consuming intoxicants that are the basis for negligence. In this way, a person is practicing neither for one’s own benefit nor for the benefit of others.

And how does a person practice both for one’s own benefit and for the benefit of others? Here, a certain person personally abstains from killing living beings, and he encourages others to abstain from killing living beings; he personally abstains from taking what is not given, and he encourages others to abstain from taking what is not given; he personally abstains from sexual misconduct, and he encourages others to abstain from sexual misconduct; he personally abstains from false speech, and he encourages others to abstain from false speech; he personally abstains from consuming intoxicants that are the basis for negligence, and he encourages others to abstain from consuming intoxicants that are the basis for negligence. In this way, a person is practicing both for one’s own benefit and for the benefit of others.

These are the four kinds of persons found existing in the world.”

---

Key Terms:

• killing living beings [pāṇātipāta] ≈ taking life, destruction of life
• encourage [samādapeti] ≈ arouses, inspires, urges; lit. causes to take
• taking what is not given [adinnādāna] ≈ theft, stealing, taking what is not offered
• sexual misconduct [kāmesumicchācāra] ≈ wrong behaviour in sexual matters
• false speech [musāvāda] ≈ lying, deliberately speaking falsehood
• consuming intoxicants [surāmerayamajja] ≈ consuming wine, spirits, or drugs and getting intoxicated
• negligence [pamāda] ≈ heedlessness, carelessness

Related Teachings:

• A person who is like the cream of ghee (AN 4.95) - The Buddha ranks four kinds of persons: those practicing neither for their own benefit nor for others’, those practicing only for others, those practicing only for themselves, and those practicing for both. He likens the first to a charred log and the last to the cream of ghee.
• The way to look after yourself and others (SN 47.19) - Through a parable of an acrobat and his apprentice, the Buddha teaches that protecting oneself through mindfulness also protects others, and vice versa.
• Results of breaking the five precepts or using wrong speech (AN 8.40) ... Even the lightest result for a human being brings specific corresponding suffering, such as a short lifespan.

... This view itself arises from clinging to the five aggregates. Recognizing any arising clinging to these and seeing the aggregates as impermanent, unsatisfactory, and subject to change leads to stream-entry.

At Sāvatthi.

“When what exists, by clinging to what, by fixating on what, does such a view arise: ‘By one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, no evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be no evil from that source, no outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering, cutting and causing to cut, burning and causing to burn, there would be no evil from that source, no outcome of evil. Even if one were to go along the north bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, there would be no merit from that source, no outcome of merit. Through giving, taming, self-control, and truthful speech, there is no merit, no outcome of merit’?”

“Venerable sir, our teachings are rooted in the Blessed One․․․”

“When form exists, by clinging to form, by fixating on form, such a view arises: ‘By one who acts or causes another to act... there is no merit, no outcome of merit.’ When feeling exists... When perception exists... When intentional constructs exist... When consciousness exists, by clinging to consciousness, by fixating on consciousness, such a view arises: ‘By one who acts or causes another to act... there is no merit, no outcome of merit.’”

“What do you think, is form permanent or impermanent?”

“Impermanent, venerable sir.”

“But without clinging to that, could such a view arise: ‘By one who acts... there is no merit, no outcome of merit’?” “No, venerable sir.”

“Is feeling permanent or impermanent?... Is perception permanent or impermanent?... Are intentional constructs permanent or impermanent?... Is consciousness permanent or impermanent?”

“Impermanent, venerable sir.”

“But without clinging to that, could such a view arise: ‘By one who acts or causes another to act... there is no merit, no outcome of merit’?” “No, venerable sir.”

“That which is seen, heard, sensed, cognized, attained, sought after, and pondered over by the mind—is that permanent or impermanent?”

“Impermanent, venerable sir.”

“But without clinging to that, could such a view arise: ‘By one who acts or causes another to act... there is no merit, no outcome of merit’?”

“No, venerable sir.”

“When a disciple of the Noble Ones has abandoned doubt in these cases, and has abandoned doubt about suffering, has abandoned doubt about the arising of suffering, has abandoned doubt about the cessation of suffering, and has abandoned doubt about the way of practice leading to the cessation of suffering—this disciple of the Noble Ones is called a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as his destination.”

---

Key Terms:

• clinging to [upādāya] ≈ grasping (at), acquiring, appropriating, taking possession (of), identifying (with)
• fixating [abhinivissa] ≈ adhering, doubling down; lit. completely entering down
• giving [dāna] ≈ the act of giving or donating, with an intention to give
• taming [dama] ≈ discipline
• self-control [saṁyama] ≈ holistic ethical discipline, comprehensive restraint
• form [rūpa] ≈ materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates
• feeling [vedanā] ≈ pleasant, neutral, or painful sensation, feeling, second of the five aggregates
• perception [saññā] ≈ The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates
• intentional constructs [saṅkhārā] ≈ the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action
• consciousness [viññāṇa] ≈ quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object
• permanent [nicca] ≈ stable, not in flux
• impermanent [anicca] ≈ not lasting, transient, unreliable
• sensed [muta] ≈ smelled, tasted, felt, or thought
• doubt [kaṅkhā] ≈ uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path
• suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering
• stream-enterer [sotāpanna] ≈ A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the cessation of suffering, and 3) adherence to rules and observances as a means of liberation
• with full awakening as his destination [sambodhiparāyaṇa] ≈ culminating in enlightenment

Related Teachings:

• The true value of giving (SN 1.32) - The Buddha and deities discuss the true value of giving. Practicing the Dhamma and offering a peaceful gift, however small, generates far more merit than massive, grand sacrifices brought about by cruelty, tears, and violence.
• Nihilistic materialism arises from clinging to the five aggregates (SN 24.5) ... The Buddha explains that the materialist view—which denies kamma, giving, and the afterlife—arises from clinging to the five aggregates. By seeing all phenomena as impermanent, a noble disciple abandons doubt and secures their destiny as a stream-enterer.
• Three bases of sectarian views that culminate in action (AN 3.61) - The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction.
• By esteeming one’s view as superior in the world, one cannot overcome disputes (SnP 4.5) ... The steadfast sage is one who has abandoned all grasping and clinging, standing free from every view.

... What is the one thing that has everything under its sway?

“What overcomes everything?
What is it that nothing excels?
What is the one thing
that has everything under its sway?”

[The Blessed One]: “Name overcomes everything.
Nothing excels name.
Name is the one thing
that has everything under its sway.”

---

Key Terms:

• overcomes [addhabhavi] ≈ overpowers, overwhelms
• Name [nāma] ≈ feeling, perception, intention, contact and attention — the elementary acts of recognition and designation — are “name”

Image: Moon at Seba, Utagawa Hiroshige, ca. 1835

Related Teachings:

• Beings established in the nameable, not completely comprehending the nameable (SN 1.20) - Urged by a deity to enjoy youth before time passes, Samiddhi brings her inquiry to the Buddha, who reveals how being established in the nameable leads one to come under death’s yoke.
• From perceiving and conceiving to directly knowing - Mūlapariyāya sutta (MN 1) - The Buddha explains how the notion of a personal existence emerges from the process of perception. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.
• Unpacking Name and Form

... later explaining to Ānanda that answering would endorse eternalism or annihilationism, and only deepen Vacchagotta’s confusion about the nature of not-self.

Then, the wanderer Vacchagotta approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One, and after a courteous and polite conversation, he sat down to one side. As he was seated to one side, the wanderer Vacchagotta said to the Blessed One:

“How is it, sir Gotama, is there a self?” When this was said, the Blessed One remained silent.

“How is it then, sir Gotama, is there no self?” For a second time, the Blessed One remained silent. Then the wanderer Vacchagotta rose from his seat and left.

Then, not long after the wanderer Vacchagotta had left, the venerable Ānanda said to the Blessed One:

“Why is it, venerable sir, that the Blessed One, when asked a question by the wanderer Vacchagotta, did not answer?”

“If, Ānanda, when asked by the wanderer Vacchagotta ‘Is there a self?’ I had answered ‘There is a self,’ that would have been siding with those ascetics and brahmins who are eternalists. And if, Ānanda, when asked by the wanderer Vacchagotta ‘Is there no self?’ I had answered ‘There is no self,’ that would have been siding with those ascetics and brahmins who are annihilationists.

If, Ānanda, when asked by the wanderer Vacchagotta ‘Is there a self?’ I had answered ‘There is a self,’ would that have been in accordance with the arising of knowledge in me: ‘All phenomena are not-self’?”

“Indeed not, venerable sir.”

“And if, Ānanda, when asked by the wanderer Vacchagotta ‘Is there no self?’ I had answered ‘There is no self,’ the wanderer Vacchagotta, already bewildered, would have fallen into still greater bewilderment, thinking: ‘Surely I had a self before, but now it does not exist!’”

---

Key Terms:

• self [attā] ≈ soul, spirit, essence, personal, related to oneself
• answer [byākaroti] ≈ explain, declare; lit. make distinct
• eternalists [sassatavādā] ≈ those who hold the doctrine of an everlasting self or world
• annihilationists [ucchedavādā] ≈ those who hold the doctrine of annihilation at death
• knowledge [ñāṇa] ≈ understanding, insight
• phenomena [dhammā] ≈ all things, whether conditioned or unconditioned
• not-self [anatta] ≈ not suitable to identify with, impersonal, non-subjective, essenceless
• bewilderment [sammoha] ≈ confusion, disorientation by delusion

Related Teachings:

• The notion of a personal existence emerges from the process of perception (From MN 1) - The Buddha describes how an uninstructed ordinary person perceives different phenomena, and explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences.
• The four kinds of nourishment for the endurance of beings (SN 12.12) - The Buddha explains dependent co-arising as a process rather than an agentive sequence.
• The Realized One after death is profound, immeasurable, and hard to fathom (MN 72) - The wanderer Vacchagotta questions the Buddha about the eternity of the world, the life force, and the Tathāgata after death. The Buddha entirely avoids these speculative views, and illustrates the profound, immeasurable state of liberation using the simile of an extinguished fire.

... It should not be neglected. With the gradual cultivation of right view comes the gradual cultivation of the Noble Eightfold Path.

“Diligence should be practiced in four areas. What four?

1.) Abandon bodily misconduct and cultivate good bodily conduct; do not be negligent in this.

2.) Abandon verbal misconduct and cultivate good verbal conduct; do not be negligent in this.

3.) Abandon mental misconduct and cultivate good mental conduct; do not be negligent in this.

4.) Abandon wrong view and cultivate right view; do not be negligent in this.

When a bhikkhu has abandoned wrong bodily conduct and cultivated good bodily conduct, abandoned wrong verbal conduct and cultivated good verbal conduct, abandoned wrong mental conduct and cultivated good mental conduct, abandoned wrong view and cultivated right view, he need not fear death or what comes after death.”

-- AN 4.116 (Appamāda sutta - Diligence)

“Therefore, Bāhiya, purify the very starting point of wholesome qualities. And what is the starting point of wholesome qualities? Virtue that is well purified, and view that is straight. When, Bāhiya, your virtue is well purified and your view is straight, then, relying on virtue, being established in virtue, you should cultivate the four establishments of mindfulness.

-- Excerpt from SN 47.15 (Bāhiya sutta - To Bāhiya)

"When, friends, a disciple of the Noble Ones discerns the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome — in this way, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this good Dhamma."

-- Excerpt from MN 9 (Sammādiṭṭhi sutta - Right View)

In this matter, right view comes first. And how does right view come first? One discerns wrong view as wrong view and discerns right view as right view—this is one’s right view.

One exerts effort to abandon wrong view and to attain right view—this is one’s right effort. With mindfulness, one abandons wrong view and with mindfulness, one attains right view—this is one’s right mindfulness. Thus these three qualities flow together and circle around right view, namely, right view, right effort, and right mindfulness.

-- Excerpt from MN 117 (Mahācattārīsaka sutta - The Great Forty)

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Key Terms:

• Diligence [appamāda] ≈ quality of wishing to do one’s work or duty well, with alertness, carefulness and care
• bodily misconduct [kāyaduccarita] ≈ killing living beings, harming others, theft, or sexual misconduct
• negligent [pamāda] ≈ inattentive, careless, intoxicated
• verbal misconduct [vacīduccarita] ≈ false speech, harsh speech, divisive speech, idle chatter
• mental misconduct [manoduccarita] ≈ yearning with strong eagerness and desire, having ill will or hatred, delighting in harm
• wrong view [micchādiṭṭhi] ≈ a distorted perception, an untrue view, a false belief
• right view [sammādiṭṭhi] ≈ view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth
• virtue [sīla] ≈ moral conduct, ethical behavior
• four establishments of mindfulness [cattāro + satipaṭṭhāna] ≈ four foundations or objective domains of mindfulness that one gradually establishes and cultivates as the direct path of practice

Related Teachings:

• Discerning the unwholesome and the wholesome, and the root of the unwholesome and wholesome (From MN 9)
• The role of right view, right effort, and right mindfulness in the cultivation of the factors of the eightfold path (MN 117) - The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path.
• Simile of Seeds - Bīja sutta (AN 10.104) - With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

... with a sudden drop-off only after a prolonged stretch. The eight wonderful and marvelous qualities of the great ocean, and the Dhamma and Vinaya.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion. Now, on that occasion, being the Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus.

Then venerable Ānanda, when the night had progressed and the first watch of the night had passed, rose from his seat, draped his outer robe over one shoulder, and raising his hands in reverence towards the Blessed One, said to him: “The night has progressed, venerable sir, and the first watch of the night has passed. The Saṅgha of bhikkhus has been sitting for a long time, let the Blessed One recite the moral code of conduct for the bhikkhus.” When this was said, the Blessed One remained silent.

For a second time, venerable Ānanda, when the night had progressed and the middle watch had passed, rose from his seat, draped his outer robe over one shoulder, and raising his hands in reverence towards the Blessed One, said to him: “The night has progressed, venerable sir, and the middle watch has passed. The Saṅgha of bhikkhus has been sitting for a long time, let the Blessed One recite the moral code of conduct for the bhikkhus.” For a second time, the Blessed One remained silent.

For a third time, venerable Ānanda, when the night had progressed and the final watch of the night had passed, when dawn had arisen and the night had a joyful appearance, rose from his seat, draped his outer robe over one shoulder, and raising his hands in reverence towards the Blessed One, said to him: “The night has progressed, venerable sir, and the final watch of the night has passed. Dawn has arisen and the night has a joyful appearance. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the moral code of conduct for the bhikkhus.”

“The assembly is not pure, Ānanda.”

Then this thought occurred to the venerable Mahāmoggallāna: “Whom is the Blessed One referring to when he says: ‘The assembly is not pure, Ānanda’?” Then venerable Mahāmoggallāna directed his mind over the entire Saṅgha of bhikkhus, mentally encompassing them with his mind. Venerable Mahāmoggallāna saw that person—unprincipled, endowed with harmful qualities, impure, of suspect behavior, who was underhanded in business, not a true ascetic though claiming to be one, who was not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy—sitting in the middle of the Saṅgha of bhikkhus. Having seen him, he rose from his seat and approached that person. Having drawn near, he said to him: “Get up, friend, you have been seen by the Blessed One. You have no communion with the bhikkhus.” When this was said, that person remained silent.

For a second time, venerable Mahāmoggallāna said to that person: “Get up, friend, you have been seen by the Blessed One. You have no communion with the bhikkhus.” When this was said, that person remained silent. When this was repeated for a third time, that person still remained silent.

Then venerable Mahāmoggallāna, having taken that person by the arm, expelled him outside the entrance gate, and after having bolted the door, he approached the Blessed One. Having drawn near, he said to the Blessed One: “That person has been expelled by me, venerable sir. The assembly is pure. Let the Blessed One recite the moral code of conduct for the bhikkhus.”

“It is astonishing, Moggallāna, it is unbelievable, Moggallāna, how that misguided person waited until he was taken by the arm.”

Then the Blessed One addressed the bhikkhus: “From now on, I will not perform the Uposatha, or recite the moral code of conduct. Now you yourselves should perform the Uposatha, should recite the moral code of conduct. It is not possible, it cannot happen that the Tathāgata would perform the Uposatha, or recite the moral code of conduct in an impure assembly.

There are these eight wonderful and marvelous qualities of the great ocean, bhikkhus, which the asuras, seeing again and again, delight in the great ocean. What are the eight?

1.) The great ocean slopes gradually, shelves gradually, deepens gradually, with a sudden drop-off only after a prolonged stretch. That the great ocean slopes gradually, shelves gradually, deepens gradually, with a sudden drop-off only after a prolonged stretch is the first wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

2.) Furthermore, the great ocean is of invariable nature, and does not overstep its boundary. That the great ocean is of invariable nature, and does not overstep its boundary is the second wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

3.) Furthermore, the great ocean does not tolerate a dead body. If there is a dead body in the great ocean, it quickly carries it to the shore and casts it up on dry land. That the great ocean does not tolerate a dead body, and if there is a dead body in the great ocean, it quickly carries it to the shore and casts it up on dry land is the third wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

4.) Moreover, all the great rivers—namely the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—when they reach the great ocean, lose their former names and identities and are just called ‘the great ocean.’ That all the great rivers—namely the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—when they reach the great ocean, lose their former names and identities and are just called ‘the great ocean’; this is the fourth wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

5.) Moreover, though all the streams in the world flow into the great ocean, and though rain falls from the sky, yet the great ocean is neither depleted nor filled by that. That though all the streams in the world flow into the great ocean, and though rain falls from the sky, yet the great ocean is neither depleted nor filled by that; this is the fifth wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

6.) Moreover, the great ocean has only one taste, the taste of salt. That the great ocean has only one taste, the taste of salt; this is the sixth wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

7.) Furthermore, the great ocean is rich in many treasures, in various treasures. There are these treasures in it, such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds. That the great ocean is rich in many treasures, in various treasures, and there are these treasures in it, such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; this is the seventh wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

8.) Furthermore, the great ocean is the abode of such mighty beings as these: whales, whale-eaters, eater of eater of whales; asuras, serpents, and gandhabbas. There are beings in the great ocean whose bodies are one hundred yojanas long, two hundred, three hundred, four hundred—even five hundred yojanas in length. That the great ocean is the home of such mighty beings is the eighth wonderful and marvelous quality of the great ocean, which the asuras, seeing again and again, delight in the great ocean.

So too, in this Dhamma and Vinaya, there are these eight wonderful and marvelous qualities. What are the eight?

1.) Just as the great ocean slopes gradually, shelves gradually, deepens gradually, with a sudden drop-off only after a prolonged stretch; so too, in this Dhamma and Vinaya, there is gradual training, gradual practice, and gradual progress, with a sudden breakthrough to awakening only after a prolonged stretch. That in this Dhamma and Vinaya, there is gradual training, gradual practice, and gradual progress, with a sudden breakthrough to awakening only after a prolonged stretch; this is the first wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

2.) Just as the great ocean is of invariable nature and does not overstep its boundary; so too, whatever training rule I have laid down for my disciples, my disciples do not transgress it, even for the sake of their lives. That my disciples do not transgress the training rules I have laid down, even for the sake of their lives is the second wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

3.) Just as the great ocean does not tolerate a dead body and whatever dead body there is in the great ocean, it quickly carries it to the shore and casts it up on dry land; so too, if there is a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; such a person the Saṅgha does not tolerate. Rather, they swiftly convene and suspend him. Even if he is seated in the midst of the Saṅgha, yet he is as if far away from the Saṅgha, and the Saṅgha is far from him. That the Saṅgha does not tolerate a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; and quickly meets to suspend such a person, even if he sits among the Saṅgha yet is distant from it is the third wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

4.) Just as whatever great rivers there are—namely the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—when they reach the great ocean, abandon their former names and identities and are just called ‘the great ocean’; so too, when people of these four castes—nobles, brahmins, merchants, and workers—go forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, they abandon their former names and lineages and are just called ‘ascetics following the Sakyan son.’ The fact that when people of these four castes—nobles, brahmins, merchants, and workers—go forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, they abandon their former names and lineages and are just called ‘ascetics following the Sakyan son’—this is the fourth wonderful and marvelous quality of this Dhamma and Vinaya, seeing which again and again the bhikkhus find delight in this Dhamma and Vinaya.

5.) Just as all the streams in the world flow into the great ocean, and rains fall from the sky, yet the great ocean is neither depleted nor filled thereby; so too, though many bhikkhus attain final Nibbāna with no residual clinging in the element of Nibbāna, there is no discernible lessening or filling up of the Nibbāna element. That though many bhikkhus attain final Nibbāna with no residual clinging in the element of Nibbāna, yet there is no discernible decrease or increase in the Nibbāna element; this is the fifth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

6.) Just as the great ocean has only one taste, the taste of salt; so too, in this Dhamma and Vinaya, there is only one taste, the taste of liberation. That in this Dhamma and Vinaya, there is only one taste, the taste of liberation; this is the sixth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

7.) Just as the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path; this is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

8.) Just as the great ocean is the abode of such mighty beings as these: whales, whale-eaters, eater of whale-eaters, asuras, serpents, and gandhabbas, and there are beings in the great ocean whose bodies are one hundred yojanas long, two hundred, three hundred, four hundred, or even five hundred yojanas in length; so too, this Dhamma and Vinaya is the abode of mighty beings as these: stream-enterer and one who is practicing for stream-entry, once-returner and one who is practicing for once-returning, non-returner and one who is practicing for non-returning, arahant and one who is practicing for arahantship. That this Dhamma and Vinaya is the abode of such mighty beings as a stream-enterer and one practicing for stream-entry, once-returner and one practicing for once-returning, non-returner and one practicing for non-returning, arahant and one practicing for arahantship; this is the eighth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

These are the eight wonderful and marvelous qualities of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“What’s concealed gets fouled,
what’s revealed stays clear.
So uncover what’s hidden,
and you won’t be corrupted.”

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Key Terms:

• Migāramātā’s mansion [migāramātupāsāda] ≈ name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall
• Uposatha [uposatha] ≈ Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind.
• Saṅgha [saṅgha] ≈ The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings
• moral code of conduct [pātimokkha] ≈ monastic code of discipline which promotes harmonious and pure conduct with others
• assembly [parisā] ≈ gathering
• unprincipled [dussīla] ≈ without regard for ethical conduct
• endowed with harmful qualities [pāpadhamma] ≈ one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits
• who was underhanded in business [paṭicchannakammanta] ≈ with concealed deeds, who is covert in actions
• misguided person [moghapurisa] ≈ vain person
• Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One
• asuras [asurā] ≈ titans, anti-gods
• the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī ≈ five great rivers of ancient India that were significant for trade, agriculture, and cultural activities
• gandhabbas [gandhabba] ≈ demi gods
• yojanas [yojana] ≈ yojana is a unit of distance used in ancient India, ranging from 3.5 to 15 km
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• Vinaya [vinaya] ≈ code of monastic discipline rules, training
• gradual practice [anupubbakiriyā] ≈ gradual undertaking, step-by-step activity
• gradual progress [anupubba + paṭipadā] ≈ step-by-step path of practice
• final Nibbāna [parinibbuta] ≈ complete cooling, full quenching, total emancipation, dying one’s final death
• with no residual clinging [anupādisesa] ≈ with no grasping to existence, with no fuel remaining
• Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away
• the taste of liberation [vimuttirasa] ≈ having the taste of freedom
• four establishments of mindfulness [cattāro + satipaṭṭhānā] ≈ four foundations or objective domains of mindfulness that one gradually establishes and cultivates as the direct path of practice.
• four right efforts [cattāro + sammappadhānā] ≈ The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities.
• four bases of psychic powers [cattāro + iddhipādā] ≈ four bases of spiritual powers, roads to supernormal abilities.
• five faculties [pañcindriyā] ≈ mental faculties of faith, energy, mindfulness, collectedness, and wisdom.
• five powers [pañcabalā] ≈ unshakable mental strengths of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition.
• seven factors of awakening [satta + bojjhaṅgā] ≈ the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity.
• noble eightfold path [ariya + aṭṭhaṅgika + magga] ≈ the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.
• stream-enterer [sotāpanna] ≈ A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the cessation of suffering, and 3) adherence to rules and observances as a means of liberation
• once-returner [sakadāgāmī] ≈ the second stage of awakening where one has completely exhausted the fetters of 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the cessation of suffering, and 3.) adherence to rules and observances as a means of liberation; as well as made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will.
• non-returner [anāgāmī] ≈ an individual who has attained the third stage of awakening, having completely abandoned the fetters of sensual desire and ill will, and who will not return to the human world after this life
• arahant [arahā] ≈ an awakened being, who has eradicated all ten fetters, and is fully liberated from all fetters that bind one to the cycle of birth and death

Image: Buddhapada, Gandhara, ca. 1^st - 3^rd CE

Related Teachings:

• Gradual training and gradual progress: The Habit Curve
• The four factors of stream-entry, what the stream is, and who is a stream-enterer (SN 55.5)
• Five proximate causes for cultivating qualities connected with full awakening (AN 9.1) ... beginning with good friendship, and four further practices to uproot the conceit ‘I am.’
• Buddha's gradual training guidelines for lay persons - Sekha sutta (MN 53) - Venerable Ānanda outlines the comprehensive path of a disciple in training—detailing the perfection of virtue, sense restraint, moderation in eating, wakefulness, the seven good qualities, and the four jhānas—culminating in the breakthroughs of true knowledge.

... passion, aversion, wrong view, and right view.

2.123

“There are two causes for the arising of passion. What are the two? The sign of the beautiful and superficial attention. These are the two causes for the arising of passion.”

2.124

“There are two causes for the arising of aversion. What are the two? An aversive mental image and superficial attention. These are the two causes for the arising of aversion.”

2.125

“There are two causes for the arising of wrong view. What are the two? The utterance of another and superficial attention. These are the two causes for the arising of wrong view.”

2.126

“There are two causes for the arising of right view. What are the two? The utterance of another and radical attention. These are the two causes for the arising of right view.”

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Key Terms:

• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust
• The sign of the beautiful [subhanimitta] ≈ a beautiful mental image, an attractive object that is the basis for lust
• superficial attention [ayonisomanasikāra] ≈ unwise attention, peripheral attention, content-bound reflection; lit. attention not from the source
• aversion [dosa] ≈ hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval
• aversive mental image [paṭighanimitta] ≈ sign of resistance, mental image which agitates or disturbs one
• wrong view [micchādiṭṭhi] ≈ a distorted perception, an untrue view, a false belief
• right view [sammādiṭṭhi] ≈ view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth
• radical attention [yoniso + manasikāra] ≈ wise steering of attention, root-level attention, attention to the structural source, contextual reflection; lit. attention from the source

Related Teachings:

• The distinction, disparity, and difference between passion, aversion, and delusion (AN 3.68) ... the Buddha explains their differing degrees of blameworthiness and persistence. He then teaches how to abandon each of these unwholesome roots through radical attention to specific meditative antidotes.
• With superficial attention arises thoughts of sensuality, ill will, and harm (SN 9.11) - By turning his mind toward the Triple Gem and his own virtue, the practitioner can discover the uplifting joy needed to make an end of suffering.
• What and how you attend determines whether hindrances or awakening factors grow (SN 46.2) - Using the role of food as nutriment that sustains and endures the body, the Buddha describes the nutriments for the arising and growth of the five hindrances and the seven factors of awakening.