u/wisdomperception

>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

>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.

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.

>... 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.”

---

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.

>Rebuking disciples who bargain with the training, he says a faithful disciple receives the Teacher’s instruction with trust and unwavering energy, expecting either final knowledge in this life or non-returning.

I do not say that final knowledge is attained from the very beginning. However, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained.

And how is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he remembers it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, aspiration springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

There has not been that faith, there has not been that approaching, there has not been that attending, there has not been that lending ear, there has not been that hearing of the Dhamma, there has not been that remembering of the Dhamma, there has not been that examination of the meaning, there has not been that reflective acceptance of the teachings, there has not been that aspiration, there has not been that application of will, there has not been that scrutiny, and there has not been that striving. You have lost your way; you have been practising the wrong way. Just how far have these misguided men strayed from this Dhamma and Vinaya?

There is a four-phrased statement which, when recited, a wise person would soon know its meaning. I will recite it to you; will you understand it?”

“And who are we, venerable sir, that we should understand the Dhamma?”

“Even with a teacher who is concerned with worldly things, inheritor of worldly things, involved with worldly things, such haggling by his disciples would not be proper: ‘If it were like this for us, then we would do it; if it were not like this for us, then we would not do it’; how much more so when the teacher is the Tathāgata, who dwells completely detached from worldly things.

For a faithful disciple who is intent on deeply penetrating the Teacher’s Dhamma, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on deeply penetrating the Teacher’s Dhamma, the Teacher’s instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher’s Dhamma, it is natural that he conduct himself thus: ‘Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving slacken until I have attained what can be attained by human strength, human energy, and human persistence.’ For a faithful disciple who is intent on deeply penetrating the Teacher’s Dhamma, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.”

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.

---

Key Terms:

• remembers ≈ memorizes
• aspiration ≈ interest/desire/zeal
• residual clinging for existence [upādisesa] ≈ remnant of grasping for renewed becoming
• non-returning [anāgāmitā] ≈ third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped

Related Teachings:

• Buddha's gradual training guidelines for lay persons - Sekha sutta (MN 53) - When the Buddha inaugurates a new assembly hall for the Sakyans of Kapilavatthu, he asks the venerable Ānanda to teach the assembly. 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.
• Discerning feelings: Which experiences to abandon and which ones to abide in (From MN 70) - When the monks led by Assaji and Punabbasuka refuse to stop eating at night, the Buddha asks if they take him to teach that whatever one feels must be wholesome. Felt comfort does not prove a practice wholesome and who should act with diligence.
• The Buddha illustrates the process of meditation as being akin to the gradual purification of gold (AN 3.101) - The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages.

>The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the cessation of suffering.

This was said by the Blessed One, said by the Awakened One, as I have heard:

“In this Dhamma and Vinaya, a bhikkhu who is of virtuous conduct, endowed with noble qualities, and possessed of excellent wisdom is called a perfected one, one who has fulfilled one’s training, the best of men.

And how is a bhikkhu one of virtuous conduct? Here, a bhikkhu is virtuous, dwells restrained with the restraint of the moral code of conduct, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. This is how a bhikkhu is one of virtuous conduct.

And how is he noble in qualities? Here, the bhikkhu dwells devoted to the cultivation of the seven sets of qualities that lead to awakening. This is how a bhikkhu is noble in qualities.

And how is he possessed of excellent wisdom? Here, with the wearing away of the taints, the bhikkhu dwells having personally realized, in this very life, the taintless liberation of mind and the liberation by wisdom, and having attained it, abides in it. This is how a bhikkhu is possessed of excellent wisdom.

This is how a bhikkhu is of virtuous conduct, endowed with noble qualities, and possessed of excellent wisdom, who is called a perfected one, one who has fulfilled one’s training, the best of men in this Dhamma and Vinaya.”

The Blessed One spoke on this matter. In this regard, it is said:

“One whose actions by body, speech,
and mind are free from any wrongdoing;
that one, they say, is of virtuous conduct,
a bhikkhu endowed with conscience.

In whom the seven sets of qualities
leading to awakening are well-cultivated;
that one, they say, is noble in qualities,
a bhikkhu who is not arrogant.

One who clearly discerns
the cessation of suffering in the here and now;
that one, they say, is possessed of excellent wisdom,
a bhikkhu who is free from the taints.

Endowed with these qualities,
untroubled and free from doubt;
not bound by anything in the world,
they call him one who has abandoned all.”

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

---

The qualities leading to awakening are the seven distinct groups of principles that support the realization of awakening. They are:

1. the four establishments of mindfulness,
2. four right efforts,
3. four bases of spiritual power,
4. five faculties,
5. five powers,
6. seven factors of awakening, and
7. the noble eightfold path

They are together also referred to as the thirty-seven qualities that are wings to awakening (bodhipakkhiya dhammā) from the sum of all of the individual qualities in these seven groups, for when cultivated, they lead to full awakening.

Key Terms:

• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• Vinaya [vinaya] ≈ code of monastic discipline rules, training
• virtuous conduct [kalyāṇasīla] ≈ ethical, lit. of good conduct
• virtuous [sīlavant] ≈ ethical, moral
• moral code of conduct [pātimokkha] ≈ monastic code of discipline which promotes harmonious and pure conduct with others
• wearing away [khaya] ≈ exhaustion, depletion, gradual destruction
• taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
• liberation of mind [cetovimutti] ≈ emancipated by mind/heart, samādhi obtained from fruition
• liberation by wisdom [paññāvimutti] ≈ emancipation by insight
• conscience [hirī] ≈ internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple
• not arrogant [anussada] ≈ humble
• discerns [pajānāti] ≈ distinguishes, understands, knows clearly
• untroubled [anīgha] ≈ undisturbed, calm; lit. free from trembling

Image: A sheep standing on a hill, Photo by Swati Kedia on Unsplash

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.
• Benefits of associating with virtuous persons (SN 46.3) - The Buddha explains the benefits of associating with virtuous persons and the development of the seven awakening factors.
• Who is unmotivated and weak in effort and who is with continuous effort and resolute (ITI 110) - The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

>When the monks led by Assaji and Punabbasuka refuse to stop eating at night, the Buddha asks if they take him to teach that whatever one feels must be wholesome. Felt comfort does not prove a practice wholesome and who should act with diligence.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kāsī region along with a large Saṅgha of bhikkhus. There, the Blessed One addressed the bhikkhus:

Not Eating At Night

“I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Therefore, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.”

“Yes, venerable sir,” the bhikkhus replied to the Blessed One.

Then, while wandering in stages through the Kāsī region, the Blessed One arrived at a Kāsī town of Kīṭāgiri. There, the Blessed One stayed in this Kāsī town, Kīṭāgiri.

At that time, a group of bhikkhus led by Assaji and Punabbasuka were dwelling in Kīṭāgiri. Then, several bhikkhus went to visit these bhikkhus and said to them: “Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu Saṅgha does the same. By not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Therefore, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.”

When this was said, the bhikkhus led by Assaji and Punabbasuka said to those bhikkhus: “Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Why should we abandon what is evident here and now and pursue what belongs to time? We will continue to eat in the evening, morning, and during the day outside of the proper time.”

When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: ‘Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu Saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Therefore, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.’ When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: ‘Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Why should we abandon what is evident here and now and pursue what belongs to time? We will continue to eat in the evening, morning, and during the day outside of the proper time.’ Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter.”

Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, call the bhikkhus led by Assaji and Punabbasuka, saying: ‘The Teacher calls you, venerables.’”

“Yes, venerable sir,” the bhikkhu replied. Then that bhikkhu, having answered the Blessed One, approached the bhikkhus led by Assaji and Punabbasuka; having approached them, he said, “The Teacher calls you, venerables.”

“Yes, friend,” the bhikkhus led by Assaji and Punabbasuka replied to that bhikkhu, and they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. When they were seated to one side, the Blessed One said this:

“Is it true that several bhikkhus approached you and said: ‘The Blessed One and the bhikkhu Saṅgha eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Come, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.’ And when this was said, did you respond to those bhikkhus: ‘Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Why should we abandon what is evident here and now and pursue what belongs to time? We will continue to eat in the evening, morning, and during the day outside of the proper time’?”

“Yes, venerable sir.”

Feelings and Unwholesome and Wholesome States

“Have you known me to teach the Dhamma in such a way as this: ‘Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase’?”

“No, venerable sir.”

“Have you not known me to teach the Dhamma in such a way as this: ‘Here, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase’?”

“Yes, venerable sir.”

Pleasant Feelings

“Good. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: ‘Here, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say: ‘Abandon such a kind of pleasant feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of pleasant feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of pleasant feeling.’

Painful Feelings

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a kind of painful feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of painful feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of painful feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of painful feeling.’

Neither-Painful-Nor-Pleasant Feelings

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a kind of neither-painful-nor-pleasant feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of neither-painful-nor-pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of neither-painful-nor-pleasant feeling’?”

“No, venerable sir.”

“Because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of neither-painful-nor-pleasant feeling.’

Who should Act with Diligence

I do not say of all bhikkhus that they still have work to do with diligence; nor do I say of all bhikkhus that they have no more work to do with diligence. Those bhikkhus who are arahants, whose taints have worn away, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, having exhausted the fetter of existence, and having been liberated through complete comprehension, I do not say of such bhikkhus that they still have work to do with diligence. Why is that? Because their work with diligence has been done. They are incapable of negligence.

But, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, of such bhikkhus I say that they still have work to do with diligence. Why is that? Because, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for themselves with direct knowledge, they might enter upon and dwell in it. Seeing the fruit of diligence for these bhikkhus, I say that they still have work to do with diligence.”

Seven Kinds of Persons

“There are seven kinds of persons to be found existing in the world. What seven? They are: one liberated in both ways, one liberated by wisdom, a body-witness, one attained through view, one attained through faith, a Dhamma-follower, and a faith-follower.

1. Liberated in Both Ways

What kind of a person is one liberated in both ways? Here, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are fully exhausted. This kind of a person is called one liberated in both ways. For such a bhikkhu, I do not say that he still has work to do with diligence. Why is that? Because his work with diligence has been done. He is incapable of negligence.

2. Liberated by Wisdom

What kind of person is one liberated by wisdom? Here, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are fully exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say that he still has work to do with diligence. Why is that? Because his work with diligence has been done. He is incapable of negligence.

3. Body-Witness

What kind of person is a body-witness? Here, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are partially exhausted. This person is called a body-witness. For this bhikkhu, I say that he still has work to do with diligence. Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.

4. Attained Through View

What kind of person is one attained through view? Here, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, his taints are partially exhausted, and the teachings proclaimed by the Tathāgata have been thoroughly seen and penetrated with wisdom by him. This person is called one attained through view. For this bhikkhu too, I say that he still has work to do with diligence. Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.

5. Attained Through Faith

What kind of person is one attained through faith? Here, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, his taints are partially exhausted, and his faith in the Tathāgata is settled, rooted, and well-established. This person is called one attained through faith. For this bhikkhu too, I say that he still has work to do with diligence. Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.

6. A Dhamma-Follower

What kind of person is a Dhamma-follower? Here, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, his taints are partially exhausted, and he accepts the teachings proclaimed by the Tathāgata to a sufficient degree after pondering them with wisdom. Moreover, he is endowed with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say that he still has work to do with diligence. Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.

7. A Faith-Follower

What kind of person is a faith-follower? Here, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms. By having seen with wisdom, his taints are partially exhausted, and he has mere faith and love for the Tathāgata. Moreover, he is endowed with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. This person is called a faith-follower. For this bhikkhu too, I say that he still has work to do with diligence. Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.

---

Key Terms:

• belongs to time [kālika] ≈ is time-consuming
• 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
• having exhausted the fetter of existence [parikkhīṇabhavasaṃyojana] ≈ who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth
• liberated in both ways [ubhatobhāgavimutta] ≈ emancipated in two regards
• liberated by wisdom [paññāvimutta] ≈ emancipated by insight
• body-witness [kāyasakkhī] ≈ liberated through the experience of jhāna and formless attainments
• attained through faith [saddhāvimutta] ≈ liberated through faith; epithet of a stream-enterer or higher
• Dhamma-follower [dhammānusārī] ≈ who has attained the path of stream entry through understanding the teaching; lit. following the Dhamma
• faith-follower [saddhānusārī] ≈ who has attained the path of stream entry through faith; lit. faith follower
• thoroughly seen [vodiṭṭha] ≈ distinguished, fully understood; lit. looked down distinctly
• faculty of faith [saddhindriya] ≈ mental faculty of confidence, conviction, trust
• faculty of energy [vīriya] ≈ mental faculty of willpower, determination
• faculty of mindfulness [satindriya] ≈ mental faculty of awareness, presence
• faculty of collectedness [samādhindriya] ≈ mental faculty of stability of mind, mental composure
• faculty of wisdom [paññindriya] ≈ mental faculty of discernment

Related Teachings:

• Six qualities that help achieve greatness in wholesome qualities in no long time (AN 6.80) - Six qualities that help achieve greatness and expansiveness in wholesome qualities in no long time.
• 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.
• The great distinction in skill in the experience of feelings between the wise and the ordinary (SN 36.6) - While both experience the first dart of physical pain, the ordinary person adds a second dart of emotional suffering through aversion and ignorance. The wise disciple remains unattached, experiencing only the first feeling without reinforcing suffering.

>Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of ‘mine’.

Stuck in the cave [of ignorance], enveloped by many layers,
a person stands deeply mired in delusion;
such a one is far from seclusion,
for sensual pleasures in the world are not easily abandoned.

Based upon desire, bound to enjoyment of existence,
they are difficult to release, for one cannot be released by another;
whether reflecting on the past or anticipating the future,
they long for these desires, recurring echoes of the past.

Greedy, entangled, and deluded by sensual pleasures,
they are cast into dire and perilous circumstances;
led into suffering, they lament,
‘What indeed shall we become after departing from here?’”

Therefore one should train earnestly here and now,
by discerning the causes of turmoil in the world;
one should avoid actions that provoke further discord,
for the steadfast ones proclaim, “Life is fleeting.”

I see in the world, beings struggling,
engulfed in craving for states of existence;
base individuals wail at death’s door,
unquenched in the craving for repeated existence.

Observe them quivering in identities claimed as ‘mine,’
just like fish in a dwindling stream of little water;
having seen this too, one should take nothing as ‘mine,’
not forming attachments to states of existence.

Dispelling desire for both ends,
completely comprehending contact, without craving;
not doing anything for which one blames oneself,
the wise person is not entangled by things seen or heard.

Fully understanding perception, one overcomes the flood,
amidst all possessions, the sage remains disentangled;
having extracted the dart, he wanders with diligence,
devoid of desire for this world or beyond.

---

Key Terms:

• delusion [moha] ≈ illusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt
• seclusion [viveka] ≈ solitude, detachment
• easily abandoned [suppahāya] ≈ easy to renounce, easy to give up
• existence [bhava] ≈ being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth
• Greedy [giddha] ≈ desirous
• deluded by [pamūḷha] ≈ bewildered by, deceived by
• lament [paridevayanti] ≈ mourn, wail
• train [sikkhati] ≈ practice
• steadfast ones [dhīrā] ≈ intelligent ones, stable, wise
• quivering [phandamāna] ≈ trembling
• desire [chanda] ≈ intention, wish, impulse, interest
• for both ends [ubhonte] ≈ for two extremes
• completely comprehending [pariññā] ≈ fully understanding
• contact [phassa] ≈ sense impingement, raw experience, touch
• without craving [anānugiddha] ≈ not following lustful impulse, not greedy
• entangled [lippati] ≈ smeared, stuck
• flood [ogha] ≈ deluge, torrent of defilements
• possessions [pariggaha] ≈ attachments, grasping, worldly belongings
• having extracted the dart [abbūḷhasalla] ≈ With the dart of affliction and suffering removed
• with diligence [appamatta] ≈ quality of doing one’s work or duty well, with alertness, carefulness and care

Image: Buddha seated on Lotus Throne, Jiang Jun, c. 17^(th) century

Related Teachings:

• Ignorance is the forerunner in the arising of unwholesome qualities (ITI 40) ... and true knowledge is the forerunner in the arising of wholesome qualities.
• Supporting conditions leading to the fulfillment of ignorance - Avijjā sutta (AN 10.61) - While a first point of ignorance is not discerned, it can be discerned that ignorance has a supporting condition. The Buddha explains the nutriments for ignorance and the nutriments for true knowledge and liberation, along with how they are fulfilled.
• What is the vital condition for sense restraint (AN 7.65) - Through a simile of a tree, the Buddha describes the importance of the sense of right and wrong and fear of wrongdoing as the foundation for cultivating wholesome qualities and the path to liberation.

>As the Buddha meditates outdoors through a pitch dark night and as rain drizzles, Brahmā Sahampati appears with verses in praise of one who is freed from fear.

At one time, the Blessed One was dwelling in the land of Magadhans in Andhakavinda.

At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down.

Then, when the night had advanced, Brahmā Sahampati, with a radiant appearance, illuminating the entirety of Andhakavinda, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:

“One should frequent secluded lodgings,
practice for release from the fetters;
but if one does not find delight there,
self-guarded and mindful, one should live amidst the Saṅgha.

Walking for alms from family to family,
with sense faculties guarded, prudent and mindful;
one should frequent secluded lodgings,
freed from fear, liberated in the fearless.

Where fearsome crawling creatures dwell,
where lightning flashes and the sky thunders,
in the pitch black darkness of night,
there a bhikkhu sits, unperturbed by fear.

For this has actually been seen by me,
it is not merely hearsay:
in this one spiritual life,
a thousand have gone beyond death.

More than five hundred are trainees,
and ten times a tenfold ten,
all have reached the stream,
never returning to the animal realm.

And as for the other people who remain—
who, to my mind, partake in merit—
I cannot even number them,
from dread of speaking falsely.”

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Key Terms:

• Brahmā Sahampati [sahampati] ≈ name of the Brahma who inspired the Buddha to teach
• fetters [saṁyojana] ≈ chains, bonds
• 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
• prudent [nipaka] ≈ sensible and careful when making judgments and decisions, discerning
• unperturbed by fear [vigatalomahaṁsa] ≈ without hair standing on end
• spiritual life [brahmacariya] ≈ a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures
• trainees [sekha] ≈ learners, those in the seven stages of a noble person before full awakening
• reached the stream [sotāpanna] ≈ A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three lower fetters: personal identity view, doubt, and attachment to rules and rituals. A stream-enterer is assured of full awakening within seven lifetimes at most

Image: Photo of Buddha near plants, by Lahiru Supunchandra on Unsplash

Related Teachings:

• The Buddhas deeply revere the Dhamma they fully awaken to (SN 6.2) - The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.
• Six kinds of assemblies (AN 2.44, 2.47, 2.48) - Six assemblies are distinguished: one where practitioners are indulgent and careless, one where practitioners are not indulgent nor careless, one trained in empty talk, one trained in examining and questioning, one that values worldly things, and one that values the true Dhamma.
• The three guiding authorities for developing wholesome qualities (AN 3.40) - The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.