r/WordsOfTheBuddha

>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.

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

“If while a bhikkhu is walking, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is standing, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while standing, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

If while a bhikkhu is sitting, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while sitting, such a bhikkhu is called ‘unmotivated, without concern, constantly slack, and weak in effort.’

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

If while a bhikkhu is walking, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while walking, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’

If while a bhikkhu is standing, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while standing, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’

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

If while a bhikkhu is lying down but awake, bhikkhus, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while lying down, such a bhikkhu is called ‘with continuous effort, with concern, continuously with energy aroused, and resolute.’”

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

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

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

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

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

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Key Terms:

• thought of sensuality [kāmavitakka] ≈ thought related to enjoyment of sensual pleasures, sexual thought
• thought of ill will [byāpādavitakka] ≈ intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm
• thought of harming [vihiṁsāvitakka] ≈ idea of hurting, thought of cruelty
• without concern [anottāpī] ≈ without regret, without remorse
• weak in effort [hīnavīriya] ≈ low in energy, lacking in endurance
• with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application; lit. burning
• with concern [ottāpī] ≈ with shame, with regret, having remorse
• with energy aroused [āraddhavīriya] ≈ with initiative
• resolute [pahitatta] ≈ determined, intent
• harmful thoughts [pāpaka + vitakka] ≈ thoughts which when acted upon lead to harm or injury or karmically unprofitable mental states
• on the wrong path [kummaggappaṭipanno] ≈ following an incorrect way of practice
• infatuated with defilements [mohaneyyesu + mucchita] ≈ fixated on what is unwholesome, deluded by what is impure
• highest [uttama] ≈ supreme, ultimate
• calmed [samayitvāna] ≈ subsided, settled, stilled
• stilling of thoughts [vitakkūpasama] ≈ settling the mind

Image: Buddha in dhyana mudra, China, Ming dynasty, 16^(th) century

Related Teachings:

• Thoughts of sensuality arises from a cause, it is not without a cause (SN 14.12) - The Buddha explains how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.
• Lacking continuous effort and without concern, one is incapable of full awakening (ITI 34) - A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.
• One with continuous effort reaches the stilling of all formations (ITI 72) - The Buddha describes the three elements of escape - renunciation, formless element and cessation.
• The four right efforts and the power of tiny improvements over a longer timeframe (AN 4.13) - The Buddha describes the four right strivings concisely and precisely.

>Confronted by the native spirit Sūciloma, the Blessed One answers a question on the origins of passion, hatred, and discontent.

Thus have I heard—At one time the Blessed One was staying near Gaya at Taṅkitamañca, the haunt of the native spirit Sūciloma. Now at that time the spirit Khara and the spirit Sūciloma were passing by not far from the Blessed One. Then the spirit Khara said to the spirit Sūciloma: “That is an ascetic.”

“He is no ascetic, he is a fake ascetic. I will find out whether he is an ascetic or a fake ascetic.”

Then the spirit Sūciloma approached the Blessed One and leaned his body against him. Then the Blessed One pulled his body away. Then the spirit Sūciloma said to the Blessed One: “Are you afraid of me, ascetic?”

“I am not afraid of you, friend; but your touch is foul.”

“I will ask you a question, ascetic. If you do not answer me, I will drive you mad, or split your heart, or grab you by the feet and fling you across the Ganges.”

“I do not see anyone in this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, who could drive me mad, or split my heart, or grab me by the feet and fling me across the Ganges. But ask, friend, whatever you wish.”

Then the spirit Sūciloma addressed the Blessed One in verse:

“What is the source of passion and hatred?
Where are born discontent, delight, and hair-raising terror?
Having originated from what do the mind’s thoughts
toss one around as boys toss up a crow?”

“Passion and hatred have their source here;
from this are born discontent, delight, and hair-raising terror;
having originated from this, the mind’s thoughts
toss one around as boys toss up a crow.

Born of fondness, arisen from oneself,
like the trunk-born shoots of a banyan tree;
widespread and entangled in sensual pleasures,
like a māluvā creeper spread through the woods.

Those who understand their source,
they dispel it—listen, O spirit!
They cross this flood so hard to cross,
never crossed before, to no more renewed existence.”

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Key Terms:

• native spirit [yakkha] ≈ a spirit that may be protective or malevolent, a daemon, or a supernatural being
• Sūciloma [sūciloma] ≈ name of a daemon; lit. with needle-like hair
• deities [devas] ≈ gods
• Māras [mārake] ≈ demons, tempters, beings of delusion; lit. causing death
• Brahmas [brahmā] ≈ Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities.
• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust
• hatred [dosa] ≈ aversion, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval
• discontent [arati] ≈ dislike, dissatisfaction, aversion, boredom
• delight [rati] ≈ relish, liking, pleasure
• fondness [sneha] ≈ affection
• entangled in [visatta] ≈ ensnared in, attached to
• māluvā [māluvā] ≈ a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death.
• renewed existence [punabbhava] ≈ renewal of being, reappearance, rebirth, future life

Image: Scene from the life of Buddha, Gandhara art, 2^(nd) - 3^(rd) century AD

Related Teachings:

• From what do pleasing things in the world arise (SnP 4.11) - The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.
• The Blessed One has overcome sensual desires, like the sun overcomes the earth with its radiance (SnP 5.11) - The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.
• How social partiality leads to the arising of affection and aversion (AN 4.200) - The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.

>On seeing the people of Sāvatthi excessively clinging to sensual pleasures, the Buddha expresses an inspired utterance on the bondage that ensues from sensual desire.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, by and large, the people of Sāvatthi were excessively clinging to sensual pleasures—infatuated by, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

Then several bhikkhus, having dressed early in the morning and taking their alms bowls and outer robes, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Here, venerable sir, by and large, the people of Sāvatthi are excessively clinging to sensual pleasures—infatuated by, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.”

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

“Clinging to sensual pleasures, entangled in the bonds of sensual desire,
they do not see the fault in fetters;
Bound fast by bonds and fetters, certainly,
they cannot cross the flood so great and vast.”

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Key Terms:

• infatuated by [rattā] ≈ inflamed by, enamoured by
• fault [vajja] ≈ error, mistake, wrong
• Bound fast by bonds and fetters [saṃyojanasaṅgasatta] ≈ attached by ties and chains

Image: Fragment of Base of Stupa Depicting Sage Asita Predicting Future of Siddhartha to His Parents, 2^(nd) Century AD

Related Teachings:

• 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.
• ‘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.
• 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.

>Verses on craving

341

Flowing in [from all objects] and lovely,
feelings of joy arise in beings;
clinging to comfort and seeking happiness,
these persons are headed to birth and old age.

342

Beings, beset by craving,
wriggle like a trapped hare;
bound fast by mental fetters,
they experience suffering again and again, for a long time.

343

Beings, beset by craving,
wriggle like a trapped hare;
therefore, one should drive out craving,
aspiring for the fading of desire.

349

For a person whose mind is agitated by thoughts,
and pierced by passion, contemplating the attractive,
craving increases even more;
this indeed is what makes the bond strong.

350

But whoever delights in the stilling of thoughts,
and is ever mindful, contemplating the unattractive;
This one will bring an end to craving,
this one will cut Māra’s bonds.

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Key Terms:

• feelings of joy [somanassa] ≈ pleasure, gladness, positive state of mind
• clinging to comfort [sātasita] ≈ attached to pleasure
• craving [tasiṇā] ≈ wanting, desire, lit. thirst
• drive out [vinodayati] ≈ dispel, remove
• fading of desire [virāga] ≈ dispassion, detachment

Image: Standing Buddha, Indonesia, 7^(th) - 8^(th) century

Related Teachings:

• When living clinging to sensual pleasures (Ud 7.4) - On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.
• Deconstructing craving - Taṇhā sutta (AN 4.199) - In this discourse, the Buddha reveals that craving is not just a simple desire for objects, but a complex, mathematical “net” that sustains the “I am” conceit. By breaking down craving into 108 distinct mental stirrings, the Buddha shows that every act of wanting is actually a way of reinforcing a sense of self.
• 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.

>The Buddha highlights Sāriputta’s penetrative vision of the successive Dhammas. By sequentially discerning the arising and vanishing of every Dhamma across the jhānas and formless bases, Sāriputta remains unattached, confirming the escape beyond and attaining perfect noble liberation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus: “Bhikkhus.”

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Bhikkhus, Sāriputta is wise; Sāriputta is of great wisdom. Bhikkhus, Sāriputta has widespread wisdom; Sāriputta has joyful wisdom; Sāriputta has swift wisdom; Sāriputta has piercing wisdom; Sāriputta has penetrative wisdom. For half a month, bhikkhus, Sāriputta cultivated penetrative vision of the successive Dhammas. This is how Sāriputta cultivated penetrative vision of the sequence of the successive Dhammas.

Here, bhikkhus, quite secluded from sensual pleasures and unwholesome mental qualities, Sāriputta entered and dwelled in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and pleasure. The Dhammas within the first jhāna are reflection, examination, uplifting joy, pleasure, and unification of mind; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the settling of reflection and examination, Sāriputta entered and dwelled in the second jhāna, which is characterized by internal tranquility and unification of consciousness, free from reflection and examination, born of collectedness, and imbued with uplifting joy and pleasure.

The Dhammas within the second jhāna are internal tranquility, uplifting joy, pleasure, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the fading of desire for uplifting joy, he dwelled equanimous, mindful and clearly aware, experiencing pleasure with the body. He entered and dwelled in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’

The Dhammas within the third jhāna are pleasure, mindfulness, clear awareness, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, Sāriputta entered and dwelled in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling.

The Dhammas within the fourth jhāna are equanimity, neither painful nor pleasant feeling, absence of enjoyment due to tranquility, purity of mindfulness, and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ Sāriputta entered and dwelled in the base of boundless space.

The Dhammas within the base of boundless space are the perception of the base of boundless space and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ Sāriputta entered and dwelled in the base of boundless consciousness.

The Dhammas within the base of boundless consciousness are the perception of the base of boundless consciousness and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ Sāriputta entered and dwelled in the base of nothingness.

The Dhammas within the base of nothingness are the perception of the base of nothingness and mental unification; contact, feeling, perception, intention, and consciousness; desire, resolution, energy, mindfulness, equanimity, and attention. These Dhammas were discerned sequentially by him as they occurred. These Dhammas arose known to him, persisted known to him, and passed away known to him. He understood: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of nothingness, Sāriputta entered and dwelled in the base of neither perception nor non-perception.

He emerged from that attainment mindful. Having emerged mindful from that attainment, he contemplated the Dhammas that had passed, ceased, and changed thus: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.

Furthermore, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, Sāriputta entered and dwelled in the cessation of perception and what is felt. And having seen with wisdom, his taints were completely exhausted.

He emerged from that attainment mindful. Having emerged mindful from that attainment, he contemplated the Dhammas that had passed, ceased, and changed thus: ‘So indeed, these Dhammas, not having been, come into being; having been, they vanish.’ Regarding those Dhammas, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is no escape beyond,’ and by practicing it often, he confirmed that there is none.

If, bhikkhus, speaking rightly, one were to say of anyone: ‘He has attained mastery and perfection in noble virtue, attained mastery and perfection in noble collectedness, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble liberation,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He has attained mastery and perfection in noble virtue, attained mastery and perfection in noble collectedness, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble liberation.’

If, bhikkhus, speaking rightly, one were to say of anyone: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, inheritor of the Dhamma, not an inheritor of material things,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, an inheritor of the Dhamma, not an inheritor of material things.’

Bhikkhus, the unsurpassed wheel of the Dhamma set into motion by the Tathāgata is kept rolling rightly by Sāriputta.

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

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Note:

The pāḷi word “passana” or more commonly “dassana” is “vision”, and the “vi” prefix conveys distinct or penetrative. So vipassana relates to seeing distinctly or penetrative vision.

At present, many vipassana meditation masters claim that vipassana is a technique learned by experiencing impermanence through the senses. They teach that experiencing impermanence at any of the six sense doors—and simply observing or mentally noting it—qualifies as vipassana, according to what has been passed down from a long line of teachers in their traditions. Consequently, they claim a breakthrough to the Four Noble Truths is not necessary to be endowed with this penetrative vision of the Dhamma that the Buddha actually calls vipassana.

This modern repurposing of the word vipassana—shifting it entirely away from the Buddha’s original usage—mirrors the historical drift of the word jhāna and what is meant by sammā samādhi. Over time, jhāna's original meaning was similarly replaced to imply a trance-like state devoid of bodily awareness.

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A unique factor of the fourth jhāna that this discourse presents from the standard distinct factors of the fourth jhāna is anābhoga, which is rendered here as absence of enjoyment. It literally means not bending towards.

Key Terms:

• Sāriputta [sāriputta] ≈ foremost disciple of the Buddha in great wisdom
• wise [paṇḍita] ≈ astute, intelligent, learned, skilled
• of great wisdom [mahāpañña] ≈ very wise, extremely intelligent
• joyful wisdom [hāsapañña] ≈ playful understanding, intelligent sense of humor; lit. laughing wisdom
• penetrative vision of the successive Dhammas [anupada + dhamma + vipassanā] ≈ seeing the sequence of mental states distinctly
• unwholesome [akusala] ≈ unhealthy, unskillful, unbeneficial, or karmically unprofitable
• accompanied by reflection [savitakka] ≈ with thinking
• 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
• contact [phassa] ≈ sense impingement, raw experience, touch
• feeling [vedanā] ≈ pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates
• perception [sañña] ≈ 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
• intention [cetanā] ≈ volition, will; the active mental force that organizes and directs associated mental states toward an object.
• consciousness [citta] ≈ mindset, disposition; the affective state of awareness experiencing the present moment. The Pali term used in the Thai edition is viññāṇa which makes the use of consciousness clear, whereas the PTS and Burmese editions use citta.
• desire [chanda] ≈ intention, wish, impulse, interest
• resolution [adhimokkha] ≈ conviction, decision; the firm settling of the mind upon a specific object
• energy [vīriya] ≈ willpower, determination
• mindfulness [sati] ≈ sustained active awareness regarding the body, felt experience, and consciousness, and mental qualities, observing them clearly without craving or distress
• equanimity [upekkha] ≈ mental poise, mental balance, equipoise, non-reactivity, composure
• attention [manasikāra] ≈ observation, noticing, focusing, bringing-to-mind
• discerned sequentially [anupadavavatthita] ≈ analyzed successively
• vanish [paṭiveti] ≈ disappear; lit. goes back away
• disengaged [anissita] ≈ detached, independent
• escape [nissaraṇa] ≈ way out, remedy
• tranquility [sampasādana] ≈ calming, settling, confidence
• unification [ekodibhāva] ≈ singleness, integration
• born of collectedness [samādhija] ≈ born from a stable mind
• fading of desire for [virāga] ≈ dispassion toward, detachment from
• equanimous [upekkhaka] ≈ mental poised, mentally balanced, non-reactive, disregarding
• mindful and clearly aware [sata + sampajāna] ≈ attentive and completely comprehending
• pleasure [sukha] ≈ comfort, contentedness, happiness, ease
• clear awareness [sampajañña] ≈ attentiveness, clear and full comprehension
• pain [dukkha] ≈ discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations.
• mental pleasure and displeasure [somanassadomanassa] ≈ the duality of positive and negative states of mind; mental happiness and mental pain
• absence of enjoyment [anābhoga] ≈ disinclination; lit. not bending towards
• purity of mindfulness [satipārisuddhi] ≈ pure awareness
• perceptions of form [rūpasaññā] ≈ recognition of matter, concept of materiality
• perception of sensory impact [paṭighasaññā] ≈ recognition of sense impression, aversion; lit. striking against perception
• perception of diversity [nānattasaññā] ≈ recognition of diversity, perception of multiplicity
• base of boundless space [ākāsānañcāyatana] ≈ field of boundless expanse, dimension of infinite space
• base of boundless consciousness [viññāṇañcāyatana] ≈ field of limitless awareness
• base of nothingness [ākiñcaññāyatana] ≈ field of awareness centered on the absence of any distinct “something” to grasp or hold onto
• base of neither perception nor non-perception [nevasaññānāsaññāyatana] ≈ field of awareness of subtle mental activity that do not arise to the level of forming a perception
• attainment [samāpatti] ≈ meditation attainment, committing of
• cessation of perception and what is felt [saññāvedayitanirodha] ≈ ending of recognition and felt experience, cessation of conception and what is felt
• taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
• virtue [sīla] ≈ moral conduct, ethical behavior
• collectedness [samādhi] ≈ stability of consciousness, stillness of consciousness, mental composure
• wisdom [paññā] ≈ distinctive knowledge, discernment
• liberation [vimutti] ≈ release, deliverance, freedom, emancipation
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• created by the Dhamma [dhammanimmita] ≈ fashioned by the Dhamma
• inheritor of the Dhamma [dhammadāyāda] ≈ spiritual heir
• unsurpassed [anuttara] ≈ highest, incomparable
• Tathāgata [tathāgata] ≈ one who has arrived at the truth, an epithet of a perfectly Awakened One

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Related Teachings:

• How is the causal chain in the mind conditioned (SN 14.7) - The Buddha explains how the diversity of the elements conditions a causal chain in the mind. Dependent on diverse elements, there arises a diversity of perceptions, which successively condition diverse intentions, desires, fevers, and ultimately, diverse quests.
• Way of Practice to Cultivate the Four Jhānas | In the Buddha's Words
• Five obstructions of the mind that weaken wisdom (SN 46.37) - The five hindrances are impurities weakening wisdom, while the seven factors of awakening are non-obstructions.

AN.8.53. Saṅkhittasutta ("Brief Advice to Gotamī")
Aṅguttara Nikāya ("Collections of Numbered Discourses")
“
”
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Gotamī, you might know that certain things lead to passion, not dispassion; to being fettered, not to being unfettered; to accumulation, not dispersal; to more desires, not fewer; to lack of contentment, not contentment; to crowding, not seclusion; to laziness, not energy; to being burdensome, not being unburdensome. You should definitely bear in mind that these things are not the teaching, not the training, and not the Teacher’s instructions.
You might know that certain things lead to dispassion, not passion; to being unfettered, not to being fettered; to dispersal, not accumulation; to fewer desires, not more; to contentment, not lack of contentment; to seclusion, not crowding; to energy, not laziness; to being unburdensome, not being burdensome. You should definitely bear in mind that these things are the teaching, the training, and the Teacher’s instructions.”
AN.8.54. Dīghajāṇusutta (“With Dīghajāṇu”)

>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.

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

“Beings come together and associate with other beings according to disposition, bhikkhus. Those with an inferior disposition come together and associate with those of a similar inferior disposition. Those with a good disposition come together and associate with those of a similar good disposition.

In the past too, bhikkhus, beings came together and associated with other beings according to disposition. Those with an inferior disposition came together and associated with those of a similar inferior disposition. Those with a good disposition came together and associated with those of a similar good disposition.

In the future too, bhikkhus, beings will come together and associate with other beings according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition. Those with a good disposition will come together and associate with those of a similar good disposition.

Even now, bhikkhus, in the present time, beings come together and associate with other beings according to disposition. Those with an inferior disposition come together and associate with those of a similar inferior disposition. Those with a good disposition come together and associate with those of a similar good disposition.”

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

“From association, craving arises,
through non-association, it is cut off;
like one who boards a fragile raft,
and sinks in the mighty ocean.

By consorting with a lazy person,
even a virtuous person sinks;
therefore one should steer clear of a lazy person,
who is weak in effort.

One should dwell together with the wise,
with the secluded Noble Ones;
with resolute meditators,
who are continuously energetic.”

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

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Key Terms:

• according to disposition [dhātuso] ≈ in line with their mental qualities or inclinations
• inferior disposition [hīnādhimuttika] ≈ with bad inclination, with low tendencies
• good disposition [kalyāṇādhimuttika] ≈ whose inclinations are good, intent on good
• association [saṃsagga] ≈ mingling, mixing, contact, intimacy, touch, entanglement
• craving [vanatha] ≈ entanglements, subtle attachments, desire
• is cut off [chijjati] ≈ is severed, ceases to exist, is broken
• lazy person [kusīta] ≈ a procrastinating, inactive person, indolent
• steer clear of [parivajjati] ≈ avoid, shun
• weak in effort [hīnavīriya] ≈ low in energy, lacking in endurance
• dwell together [sahāvasa] ≈ keep company
• secluded [pavivitta] ≈ detached, separated
• Noble Ones [ariya] ≈ distinguished, an ethically noble person, an awakened being
• resolute [pahitatta] ≈ determined, intent
• meditators [jhāyi] ≈ yogis
• continuously [nicca] ≈ regularly, reliably
• energetic [āraddhavīriya] ≈ with energy aroused, with initiative

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Image: Seated luohan (arhat) in a grotto, China, 18th–19th century

Related Teachings:

• 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.
• Seeing the Dhamma, one sees the Buddha (ITI 92) - One could be far from the Buddha despite being physically close, and one could be near to him despite being physically far; for when one sees the Dhamma, one sees the Buddha.
• Eight grounds for laziness and arousing energy (AN 8.80) - The Buddha explains how to transform the grounds for laziness to being grounds for arousing energy.