r/WordsOfTheBuddha

221

One should abandon anger and renounce conceit,
and break free from every fetter;
for one unattached to name and form,
owning nothing, suffering does not follow.

222

One who restrains arisen anger,
as one halts a veering chariot;
I call that person a charioteer,
others are merely holding the reins.

223

Overcome anger with non-anger,
the bad with what is good;
overcome stinginess with giving,
and false speech with truth.

224

Speak what is true, yield not to anger,
when asked, give even if you only have a little;
by [cultivating] these three qualities,
one goes to the company of the gods.

---

Key Terms:

• conceit [māna] ≈ self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification
• fetter [saṃyojana] ≈ chain, bond, link, thing which binds
• name and form [nāmarūpa] ≈ mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being
• suffering [dukkha] ≈ discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering
• anger [kodha] ≈ rage, wrath, fury, indignation
• charioteer [sārathi] ≈ driver
• non-anger [akkodha] ≈ patience, forbearance, tolerance
• good [sādhu] ≈ virtuous, wholesome, beneficial
• stinginess [kadariya] ≈ miserliness, tight-fistedness
• giving [dāna] ≈ the act of giving or donating, with an intention to give
• true [sacca] ≈ accurate, correct

Image: White Buddha statue on body of water, Photo by Mattia Faloretti on Unsplash

Related Teachings:

• How a true person gives (AN 8.37)
• Ten ways to remove resentment (AN 10.80) - The Buddha shares ten ways to remove resentment by changing one’s perspective on harmful actions.
• Not retaliating against anger, one wins a battle hard to win (SN 7.3) - The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

>Observing dualities reveals how suffering arises from nutriment, perturbation, and dependency. The world clings to deceptive sensory pleasures as happiness, but Noble Ones know true happiness lies in the cessation of personal existence.

Nutriment

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by nutriment,’ this is one observation. ‘But with the remainderless fading away and cessation of nutriment, there is no coming into being of suffering,’ this is a second observation. ․․․ the Teacher, further said this:

“Whatever suffering comes into being,
all of it is conditioned by nutriment;
with the cessation of nutriment,
there is no coming into being of suffering.

Having known this drawback,
‘Suffering is conditioned by nutriment,’
completely comprehending all nutriment,
one is not dependent on any nutriment.

Having completely comprehended the state of health,
through the complete exhaustion of the taints,
firmly established in the Dhamma, using with reflection,
a master of knowledge cannot be designated.

Perturbation

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by perturbation,’ this is one observation. ‘But with the remainderless fading away and cessation of perturbation, there is no coming into being of suffering,’ this is a second observation. ․․․ the Teacher, further said this:

“Whatever suffering comes into being,
all of it is conditioned by perturbation;
with the cessation of perturbation,
there is no coming into being of suffering.

Having known this drawback,
‘Suffering is conditioned by perturbation,’
therefore, having given up impulse,
having put a stop to intentional constructs,
unperturbed, without clinging,
a bhikkhu should wander mindfully.

Dependency and Independence

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘For one who is dependent, there is wavering,’ this is one observation. ‘One who is independent does not waver,’ this is a second observation. ․․․ the Teacher, further said this:

“One who is independent does not waver,
but the dependent one, clinging,
from this state of existence to another,
does not transcend cyclic existence.

Having known this drawback,
the great danger in dependency,
independent, without clinging,
a bhikkhu should wander mindfully.

Formless Existence and Cessation

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘Formless [existence], bhikkhus, is more peaceful than form,’ this is one observation. ‘Cessation is more peaceful than formless existence,’ this is a second observation. ․․․ the Teacher, further said this:

“Those beings with physical form,
and those who are established in the formless;
not completely comprehending cessation,
are bound to return to renewed existence.

But having completely comprehended form,
and not caught in the formless,
those who are liberated in cessation,
have gone beyond death.

Deceptive and Undeceptive

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘Bhikkhus, what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is true,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is false,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is false,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is true,”’ this is a second observation. ․․․ the Teacher, further said this:

“Imagining an essence in what is impersonal,
look at the world, including the gods—
entrenched in name and form,
they think it to be reality.

However they may imagine it,
it turns out otherwise;
that indeed is its falsity,
for the transient is deceptive.

Nibbāna is undeceptive by nature,
the Noble Ones know it as true;
through the breakthrough to truth,
they are truly satiated and completely quenched.

Happiness and Suffering

‘Could there be right observation of dualities in yet another way?’ ․․․ And how could there be? ‘Bhikkhus, what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is happiness,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is suffering,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is suffering,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is happiness,”’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, 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.” Having spoken thus, the Accomplished One, the Teacher, further said this:

“Forms, sounds, tastes, odors,
tangibles, and all objects of mind;
desirable, lovely, and agreeable,
as long as it’s said, ‘They are like this.’

For the world with its gods,
these are considered to be happiness;
but where these cease,
that is considered to be stressful.

The Noble Ones see happiness,
in the ceasing of personal existence;
this view is contrary,
to how the whole world sees.

What others speak of as happiness
the Noble Ones declare to be suffering;
what others speak of as suffering,
that the Noble Ones know as happiness.

See this Dhamma, difficult to fathom,
here, the unwise are bewildered;
for those with obstructed vision, there is darkness,
sheer blindness for those who do not see.

But for the virtuous person, it is unconcealed,
like light for those who see;
even when nearby, they do not understand,
those unskilled in the Dhamma.

By those overcome by passion for becoming,
going along with its flow and pull;
having fallen under the power of death,
this Dhamma is not truly awakened to.

Who else apart from the Noble Ones
is worthy to completely comprehend this state;
when they have perfectly understood this state,
the taintless ones are completely quenched.”

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words. As this discourse was being spoken, the minds of sixty bhikkhus were liberated from the taints through not clinging.

---

Key Terms:

• nutriment [āhāra] ≈ fuel, sustenance
• health [ārogya] ≈ wellness, freedom from disease
• complete exhaustion [parikkhaya] ≈ gradual and complete wearing away
• taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
• Dhamma [dhamma] ≈ the ultimate truth that the Buddha’s teachings point to
• perturbation [iñjita] ≈ agitation, disturbance, movement, turmoil
• impulse [ejā] ≈ perturbance; (comm) craving
• dependent [nissita] ≈ relying; lit. depended down
• independent [anissita] ≈ detached, disengaged
• waver [calati] ≈ shake
• Formless [arūpa] ≈ immaterial phenomena
• Cessation [nirodha] ≈ stilling of all thought formations, ending of all created, conditioned, dependently arisen things
• not caught in [asaṇṭhita] ≈ not fixed in, not attached to
• gone beyond death [maccuhāyino] ≈ have transcended mortality
• 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.
• with right wisdom [sammappaññāya] ≈ with correct distinctive knowledge
• Imagining an essence [attamānī] ≈ conceiving a self
• in what is impersonal [anattani] ≈ in what is not oneself
• name and form [nāmarūpa] ≈ mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being
• think [maññati] ≈ presume, suppose, imagine, conceive
• deceptive [mosadhamma] ≈ false, lit. untrue nature
• Nibbāna [nibbāna] ≈ complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away
• considered to be happiness [sukhasammatā] ≈ regarded as pleasure
• considered to be stressful [dukkhasammata] ≈ regarded as painful, agreed to be uncomfortable
• personal existence [sakkāya] ≈ the felt sense of being someone; the five aggregates subject to clinging; the totality of psycho-physical experience within which a sense of “I” or “mine” arises
• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• unwise [aviddasu] ≈ those lacking in insight and discernment
• bewildered [sammūḷha] ≈ confused, disoriented by delusion
• darkness [tamas] ≈ ignorance, gloom, murkiness
• virtuous person [santa] ≈ wise person, sage
• passion [rāga] ≈ intense desire, strong emotion, infatuation, obsession, lust

Image: Yōrō Waterfall in Mino Province, Katsushika Hokusai, c. 1832

Related Teachings:

• Wherever desirable, lovely, and agreeable ceases, that is considered to be stressful by the world; but the Noble Ones know this to be contentment (SN 35.136) - The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.
• Form is like a lump of foam (SN 22.95) - In this visually rich discourse, the Buddha uses five famous similes to reveal the emptiness of the aggregates.
• Those who do not discern suffering and the coming into being of suffering - Dvayatānupassanā sutta (From SnP 3.12) ... and where suffering is ended completely and without remainder, they do not know the way of practice that leads to the calming of suffering.
• For those overwhelmed by contact, carried along by the stream of existence (SnP 3.12) By mapping how suffering dynamically depends on internal conditions—including felt experience, craving, clinging, and perturbation—the Buddha demonstrates that liberating knowledge arises from seeing pairs of principles exactly as they are.
• Whatever there is that is felt: having known this as unsatisfactory, deceptive, disintegrating (SnP 3.12) ... and seeing its vanishing with each contact, one distinguishes [feelings] clearly. Through the wearing away of what is felt, one is satiated and completely quenched.

>... not through mere repetition of what is said, does the Buddha declare one to be a brahmin.

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

“It is through the Dhamma that I declare someone to be a brahmin possessing the three true knowledges, bhikkhus—not through mere repetition of what is said.

And how, bhikkhus, do I declare someone to be a brahmin possessing the three true knowledges through the Dhamma, and not through mere repetition of what is said? Here, bhikkhus, a bhikkhu recollects his manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.’ Thus, he recollects his manifold past lives, in detail and with distinguishing features. This is the first knowledge he has attained: ignorance has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, resolute, and with continuous effort.

Again, bhikkhus, the bhikkhu with the divine eye, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: ‘These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world.’ Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—he understands beings according to their actions. This is the second knowledge he has attained: ignorance has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, resolute, and with continuous effort.

Again, bhikkhus, through the wearing away of the taints, the bhikkhu dwells—having directly realized and attained in this very life—the taintless liberation of mind and liberation by wisdom, achieved by his own direct knowledge. This is the third knowledge he has attained: ignorance has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, resolute, and with continuous effort. Thus, bhikkhus, it is through the Dhamma that I declare someone to be a brahmin possessing the three true knowledges, and not through mere repetition of what is said.

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

“One who recollects his manifold past lives,
who sees heaven and hell,
and who has attained the end of birth,
a sage consummate in direct knowledge—

with these three kinds of knowledge,
a brahmin is one of threefold knowledge;
it is him I declare a threefold knowledge holder,
not one of mere repetition of what is said.”

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

---

Key Terms:

• Dhamma [dhamma] ≈ teachings of the Buddha that point to the nature of reality, the ultimate truth
• ignorance [avijjā] ≈ fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths
• diligent [appamatta] ≈ doing one’s work or duty well, with alertness, carefulness and care
• resolute [pahitatta] ≈ determined, intent
• with continuous effort [ātāpī] ≈ ardent, zealous, with energy, with application; lit. burning
• divine eye [dibbacakkhu] ≈ the faculty of clairvoyance, the ability to see beyond the ordinary human range
• taints [āsavā] ≈ outflows, discharges; (comm) mental defilements
• liberation of mind [cetovimutti] ≈ mental liberation, emancipation of heart, a meditation attainment
• liberation by wisdom [paññāvimutti] ≈ emancipation by insight

Image: Seokguram Grotto in Gyeongju, S. Korea, c. 8^(th) century

Related Teachings:

• 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.
• The cultivation of penetrative vision [vipassana] in the Dhamma of the Noble Ones (MN 111) - 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.
• Who has had “a single auspicious night” (MN 131) - The Buddha teaches about the person who has had “a single auspicious night”. One who neither revives the past nor places hope in the future, but diligently discerns present phenomena with insight—without taking them as self, and practices with urgency today without being carried away by presently arisen phenomena, that wise one is one who has had a single auspicious night.

>Using the role of food as nutriment that sustains and endures the body, the Buddha describes the nutriments for the arising and growth of the five hindrances and the seven factors of awakening.

At Sāvatthi.

Nutriment for the Arising of Hindrances

“Bhikkhus, just as this body, sustained by nutriment, endures dependent on nutriment and does not endure without nutriment; even so, bhikkhus, the five hindrances, sustained by nutriment, persist dependent on nutriment and do not persist without nutriment.

1.) What, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful. Frequently attending superficially to [the sign of the beautiful] is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

2.) And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, an aversive mental image. Frequently attending superficially to [the sign of resistance] is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

3.) And what, bhikkhus, is the nutriment for the arising of unarisen dullness and drowsiness and for the increase and expansion of arisen dullness and drowsiness? There is, bhikkhus, dissatisfaction, laziness, yawning, drowsiness after eating, and sluggishness of mind. Frequently attending superficially to these is the nutriment for the arising of unarisen dullness and for the increase and expansion of arisen dullness.

4.) And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and worry and for the increase and expansion of arisen restlessness and worry? There is, bhikkhus, the unsettled mind. Frequently attending superficially to it is the nutriment for the arising of unarisen restlessness and worry and for the increase and expansion of arisen restlessness and worry.

5.) And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that lead to doubt. Frequently attending superficially to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

Bhikkhus, just as this body, sustained by nutriment, endures dependent on nutriment and does not endure without nutriment; even so, bhikkhus, these five hindrances, sustained by nutriment, persist dependent on nutriment and do not persist without nutriment.

Nutriment for the Arising of Factors of Awakening

Bhikkhus, just as this body, sustained by nutriment, endures dependent on nutriment and does not endure without nutriment; even so, bhikkhus, the seven factors of awakening, sustained by nutriment, persist dependent on nutriment and do not persist without nutriment.

1.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of mindfulness and for the cultivation and fulfillment of the arisen awakening factor of mindfulness? There are, bhikkhus, things that are suitable for the awakening factor of mindfulness. Frequently applying radical attention to them is the nutriment for the arising of unarisen awakening factor of mindfulness and for the cultivation and fulfillment of the arisen awakening factor of mindfulness.

2.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of investigation of states and for the cultivation and fulfillment of the arisen awakening factor of investigation of states? There are, bhikkhus, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states and their counterparts. Frequently applying radical attention to them is the nutriment for the arising of unarisen awakening factor of investigation of states and for the cultivation and fulfillment of the arisen awakening factor of investigation of states.

3.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of energy and for the cultivation and fulfillment of the arisen awakening factor of energy? There is, bhikkhus, the rousing of energy, principle of endurance, and continuous effort. Frequently applying radical attention to these is the nutriment for the arising of unarisen awakening factor of energy and for the cultivation and fulfillment of the arisen awakening factor of energy.

4.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of joy and for the cultivation and fulfillment of the arisen awakening factor of joy? There are, bhikkhus, things that are suitable for the awakening factor of joy. Frequently applying radical attention to them is the nutriment for the arising of unarisen awakening factor of joy and for the cultivation and fulfillment of the arisen awakening factor of joy.

5.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of tranquility and for the cultivation and fulfillment of the arisen awakening factor of tranquility? There is, bhikkhus, tranquility of body and tranquility of mind. Frequently applying radical attention to these is the nutriment for the arising of unarisen awakening factor of tranquility and for the cultivation and fulfillment of the arisen awakening factor of tranquility.

6.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of collectedness and for the cultivation and fulfillment of the arisen awakening factor of collectedness? There is, bhikkhus, the basis for calming and the basis for non-distraction. Frequently applying radical attention to these is the nutriment for the arising of unarisen awakening factor of collectedness and for the cultivation and fulfillment of the arisen awakening factor of collectedness.

7.) And what, bhikkhus, is the nutriment for the arising of unarisen awakening factor of equanimity and for the cultivation and fulfillment of the arisen awakening factor of equanimity? There are, bhikkhus, things that are suitable for the awakening factor of equanimity. Frequently applying radical attention to them is the nutriment for the arising of unarisen awakening factor of equanimity and for the cultivation and fulfillment of the arisen awakening factor of equanimity.

Bhikkhus, just as this body, sustained by nutriment, endures dependent on nutriment and does not endure without nutriment; even so, bhikkhus, these seven factors of awakening, sustained by nutriment, persist dependent on nutriment and do not persist without nutriment.”

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Key Terms:

• nutriment [āhāra] ≈ fuel, sustenance
• hindrances [nīvaraṇa] ≈ barriers, obstacles
• sensual desire [kāmarāga] ≈ passion or lust for sensual pleasures
• the sign of the beautiful [subhanimitta] ≈ a beautiful mental image, an attractive object that is the basis for lust
• attending superficially [ayonisomanasikāra] ≈ attending unwisely, attending peripherally, content-bound reflection; lit. attention not from the source
• ill will [byāpāda] ≈ intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict.
• aversive mental image [paṭighanimitta] ≈ sign of resistance, mental image which agitates or disturbs one
• dullness and drowsiness [thinamiddha] ≈ lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness)
• dissatisfaction [arati] ≈ dislike, discontent, aversion, boredom
• laziness [tandī] ≈ sloth, tiredness
• drowsiness after eating [bhattasammada] ≈ passing out after a meal
• sluggishness [līnatta] ≈ stickiness, inertia
• restlessness and worry [uddhaccakukkucca] ≈ agitation and edginess, distraction, fidgeting, fiddling, uneasiness
• unsettled [avūpasama] ≈ agitated, lit. non-calmed
• doubt [vicikiccha] ≈ uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering
• seven factors of awakening [satta + bojjhaṅgā] ≈ the seven factors of enlightenment, namely mindfulness, investigation of dhammas, energy, joy, collectedness, tranquility, and equanimity. SN 46.23 - Ṭhāniya Sutta - Serving As A Basis
• awakening factor of mindfulness [satisambojjhaṅga] ≈ mindfulness of body, feelings, mind, mental qualities
• radical attention [yoniso + manasikāra] ≈ wise steering of attention, root-level attention, attention to the structural source, contextual reflection; lit. attention from the source
• awakening factor of investigation of states [dhammavicayasambojjhaṅga] ≈ the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors
• wholesome and unwholesome [kusalākusala] ≈ what is skillful and unskillful
• blameworthy and blameless [sāvajjānavajja] ≈ wrong and right, objectionable and irreproachable
• awakening factor of energy [vīriyasambojjhaṅga] ≈ the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors
• rousing of energy [ārambhadhātu] ≈ initiative, first effort
• principle of endurance [nikkamadhātu] ≈ element of persistence, stronger effort
• continuous effort [parakkamadhātu] ≈ perseverance, striving
• awakening factor of joy [pītisambojjhaṅga] ≈ the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors
• awakening factor of tranquility [passaddhisambojjhaṅga] ≈ the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors
• tranquility of body [kāyapassaddhi] ≈ physical calmness, (comm) calming and stilling of in and out breath
• tranquility of mind [cittapassaddhi] ≈ (comm) stilling of distress in the three aggregates of mental activity, perception, and feeling
• awakening factor of collectedness [samādhisambojjhaṅga] ≈ the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors
• basis for calming [samathanimitta] ≈ sign of mental stillness; lit. stilling sign
• basis for non-distraction [abyagganimitta] ≈ sign of non-dispersal
• awakening factor of equanimity [upekkhāsambojjhaṅga] ≈ the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors

Related Teachings:

• Nutriment for the arising of the five hindrances and for their abandonment (AN 1.11 - 20)
• The five impurities of gold (SN 46.33) - The Buddha compares the impurities of gold to the impurities of the mind, which prevent it from being pliable, malleable, or radiant, and from being properly collected for the wearing away of the taints.
• 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.
• Fulfilling what condition(s) can a desired Dhamma be attained (AN 10.76) - The Buddha outlines a ten-step causal chain revealing how foundational vices like shamelessness lead to suffering, and how cultivating moral prudence and diligence systematically eliminates the root defilements to achieve final liberation.

235

You are now like a withered leaf,
and the messengers of death await you;
you stand at the door of departure,
and provisions for the journey are nowhere to be found.

236

Make an island for yourself,
strive swiftly, be wise;
having blown away impurities and free from blemish,
you will arrive at the divine abode of the Noble Ones.

237

You are now advanced in age,
headed to the presence of death;
there is no resting place for you in the interval,
and provisions for the journey are nowhere to be found.

238

Make an island for yourself,
strive swiftly, be wise;
having blown away impurities and free from blemish,
you will not come again to birth and aging.

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Key Terms:

• door of departure [uyyogamukha] ≈ mouth of death
• provisions for the journey [pātheyya] ≈ this is a reference to the cultivation of the spiritual qualities
• island for yourself [dīpamattano] ≈ yourself as your own support, refuge
• wise [paṇḍita] ≈ astute, intelligent, learned, skilled
• impurities [mala] ≈ defilements, pollutants, stains
• free from blemish [anaṅgaṇa] ≈ spotless
• advanced in age [upanītavaya] ≈ come to the last stage of life

Image: Lotus-Enthroned Buddha Akshobhya, the Transcendent Buddha, Bangladesh, c. 8^(th) - 9^(th) century CE

Related Teachings:

• Subject to illness, aging, and death (AN 5.57) - ... how should one see beings who exist in accordance with their nature.
• 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.
• Aging And Death - Jarāmaraṇa sutta (SN 3.3) - The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

>... to trick the elder Mahākassapa into accepting his offering when he goes for an alms round after emerging from a deep samādhi.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. Now at that time, the venerable Mahākassapa was dwelling in the Pippali Cave—seated in one sitting posture for seven days, having entered upon a certain state of collectedness. Then, with the passing of those seven days, the venerable Mahākassapa emerged from that state of collectedness. Upon emerging from that state of collectedness, this thought occurred to him: “Perhaps I should enter Rājagaha for alms.”

Now at that time, some five hundred deities were exerting themselves for the venerable Mahākassapa’s obtaining of alms food. But the venerable Mahākassapa, having rejected those five hundred deities, dressed early in the morning, and taking his alms bowl and outer robe, entered Rājagaha for alms.

Now at that time, Sakka, lord of the gods, wanted to give alms food to the venerable Mahākassapa. Having created the appearance of a weaver, he worked the loom while the Asura maiden Sujā filled the spindle. Then the venerable Mahākassapa, wandering uninterruptedly for alms in Rājagaha, approached the dwelling of Sakka, lord of the gods. Sakka, lord of the gods, saw the venerable Mahākassapa coming from afar. Having seen him, he exited the house, went out to meet him, took the bowl from his hand, entered the house, took rice from the pot, filled the bowl, and gave it to the venerable Mahākassapa. That alms food had various sauces, many spiced dishes, and curries with many different flavors. Then it occurred to the venerable Mahākassapa: “Who is this being who has such psychic power?” Then it occurred to the venerable Mahākassapa: “This is Sakka, lord of the gods.” Having realized this, he said to Sakka, lord of the gods: “You have done this, Kosiya. Do not do such a thing again.” “We too, venerable Kassapa, have need of merit; we too must make merit.”

Then Sakka, lord of the gods, bowed down to the venerable Mahākassapa, circumambulated him, and rose up into the air. Hovering in the open sky, he exclaimed this inspired utterance three times: “Truly, the giving of the supreme gift is well established in Kassapa! Truly, the giving of the supreme gift is well established in Kassapa! Truly, the giving of the supreme gift is well established in Kassapa!” The Blessed One, with the divine ear element, purified and surpassing the human range, heard Sakka, lord of the gods, as he rose into the air and exclaimed this inspired utterance three times: “Truly, the giving of the supreme gift is well established in Kassapa! Truly, the giving of the supreme gift is well established in Kassapa! Truly, the giving of the supreme gift is well established in Kassapa!”

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

“A bhikkhu who lives on alms food,
self-supported, who supports no other;
even the gods covet such a one,
who is composed and ever mindful.”

---

Key Terms:

• Rājagaha [rājagaha] ≈ name of a city; capital of Magadha; lit. king’s house
• Mahākassapa [mahākassapa] ≈ foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great
• Pippali Cave [pippaliguhā] ≈ name of a cave in Rājagaha
• collectedness [samādhi] ≈ stability of mind, stillness of mind, mental composure
• Sakka [sakka] ≈ name of the king of the deities
• Asura [asura] ≈ titan
• Sujā [sujā] ≈ name of Sakka’s wife
• uninterruptedly [sapadānaṃ] ≈ without skipping houses or taking a break
• Kosiya [kosiya] ≈ family name of Sakka; lit. from a cocoon
• divine ear element [dibba + sotadhātu] ≈ clairaudience, the divine auditory faculty
• who supports no other [anaññaposi] ≈ not nurturing another, not supporting another state of existence
• covet [pihayati] ≈ desire, endeavour for, long for
• composed [upasanta] ≈ calmed, tranquil
• mindful [satīmant] ≈ possessing active presence of mind and lucid retention

Image: Mahākāśyapa holding a reliquary, Hebei province, China, 6^(th) century CE

Related Teachings:

• Five kinds of gifts of a true person (AN 5.148) - 1) giving out of faith, 2) with respect, 2) at a suitable time, 4) unreservedly, and 5) without harming oneself or another.
• Eight Persons Worth of Gifts (AN 8.59)
• When the venerable Mahākassapa was cured of his illness by hearing about the seven factors of awakening (SN 46.14) - When the venerable Mahākassapa falls gravely ill, the Buddha visits him and teaches him about the seven factors of awakening. This inspired the venerable Mahākassapa to a swift recovery from his illness.