The Buddha starts telling a story to the brahmin Kūṭadanta about a king named Mahāvijita.

The Buddha said this: “Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses [...............]

the brahmin high priest said to him: ‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.

Now the king might think, “I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages. Those who remain after the killing will return to harass the king’s realm.

Rather, here is a plan, relying on which the plague of savages will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm. The king’s revenues will be great. When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’

The king agreed with the high priest’s advice and followed his recommendation. A good leader listens to advice.

Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open.

"Whatever person, even unasked,

Speaks to others of his own morality and observances...

Adept ones say his is an ignoble way.

But a mendicant at peace, with self completely blown out,

Not boasting about his morality saying, “I am like this,”

For whom there are no distinguished positions at all in the world –

Adept ones say that his is a noble way."

---

yo attano sīlavatāni jantu

anānupuṭṭhova paresa pāvā...

yo ātumānaṁ sayameva pāvā

santo ca bhikkhu abhinibbutatto

itihanti sīlesu akatthamāno

tamariyadhammaṁ kusalā vadanti

yassussadā natthi kuhiñci loke

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What is the Aṭṭhakavagga?

The Aṭṭhakavagga is the fourth chapter of an ancient collection of Buddhist scriptures known as the Sutta Nipāta. Although it is only a single chapter of a larger work, there is good evidence suggesting that the Aṭṭhakavagga existed in its own right prior to the compilation of the Sutta Nipāta, and that it was much better known and more influential in ancient times than it is today. This lapse into relative obscurity is unfortunate, as the Aṭṭhakavagga contains invaluable information for anyone wishing to better understand the earliest teachings of Buddhism, and also for anyone seeking the way of wisdom."

https://pathpress.wordpress.com/wp-content/uploads/2012/06/ppts1-atthakavagga2.pdf

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Some scholars regard the Aṭṭhakavagga and the Pārāyanavagga as being considerably earlier in composition than the bulk of the canon, and as revealing an earlier form of Buddhism.

One is incapable of ending suffering without directly knowing, not completely comprehending greed, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending greed, with the mind detaching from it, and by abandoning it.

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

Bhikkhus, without directly knowing, without fully comprehending greed (lust, wanting, desire [lobha]), with the mind not detaching (not losing interest, not losing desire for, remaining passionate [avirājayanta]) from it, and without abandoning (not giving up, not letting go of [appajahaṁ]) it, one is incapable of ending suffering.

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

"Overcome by greed, through which,

beings go to an unfortunate destination;

Completely comprehending greed,

those seeing clearly abandon it;

Having abandoned it, they do not return,

to this world at any time."

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

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Picture: Lilacs, Peonies, Tulips, Roses, Irises and other Flowers with Fruit and a Bird's Nest on a Marble Ledge, Arnoldus Bloemers, 1840

Related Teachings:

The Fading Away of Lust (SN 45.41-48) - If others ask why you follow the spiritual path, say it’s for the fading away for lust, for giving up fetters, for final extinguishment without anything left over.

Why does the Buddha teach the removal of desire and lust (SN 22.2) - This teachings shares a rational analysis on why the Buddha teaches the removal of desire and lust.

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

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

At Sāvatthi.

"Bhikkhus, acquisitions (gain, money, profit, possessions [lābhā]), respect (honor, accolade, reverence [sakkāra]), and popularity (fame, praise [siloka]) are harsh, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Whom should a barbless (without the spike, a danger that is intangible but deeply piercing [visalla]) dart dipped in poison (smeared with venom [diddhagata]) strike, bhikkhus? Let acquisitions, respect, and popularity reach a trainee whose mind has not yet reached the goal (not mentally attained, not reached Arahantship [appattamānasa]).

The term 'dart', bhikkhus, is a designation for acquisitions, respect, and popularity.

Thus, bhikkhus, acquisitions, respect, and popularity are harsh, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: 'We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity continue to occupy (obsess, control [pariyādāya]) our minds.' Thus, bhikkhus, you should train yourselves."

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Related Teachings:

The eight worldly conditions (AN 8.5) - The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

Dung Beetle (SN 17.5) - The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are harsh, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

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

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) sympathetic joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit "I am" - that assuredly lead to freedom from 1) ill-will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit "I am" when developed and cultivated to fulfillment.

"Bhikkhus, there are six elements leading to release (leading to freedom [nissāraṇīya]). What six?

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind (mental liberation, emancipation of heart, a meditation attainment [cetovimutti]) through loving-kindness (goodwill towards, friendliness to, benevolence for [mettā]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it (fully engaged with, energetically taken up [susamāraddha]), yet ill-will (anger, hatred, aversion, resentment, hostility, animosity [byāpāda]) still occupies (obsesses, controls [pariyādāya]) my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill-will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill-will, that is, the release of mind through loving-kindness.'

2 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through compassion (mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet cruelty (malice, viciousness, brutality [vihesā]) still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.'

3 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through sympathetic joy (mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet dissatisfaction (discontent, dislike, aversion, boredom [arati]) still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that dissatisfaction should occupy the mind of one who has developed and cultivated the release of mind through sympathetic joy, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from dissatisfaction, that is, the release of mind through sympathetic joy.'

4 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through equanimity (mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet passion (desire, infatuation, lust [rāga]) still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that passion should occupy the mind of one who has developed and cultivated the release of mind through equanimity, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from passion, that is, the release of mind through equanimity.'

5 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through the signless (featureless, free of mental images, without any sign of trouble [animitta]), made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet my consciousness (quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]; fifth of the five aggregates [viññāṇa]) still follows after signs.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the consciousness of one who has developed and cultivated the release of mind through the signless, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it would still follow after signs. There is no such possibility. For this, friend, is the escape from all signs, that is, the release of mind through the signless.'

6 Here moreover, bhikkhus, a bhikkhu might say: 'The conceit "I am" has been eradicated and I do not regard [anything as] "This I am," yet the dart of doubt and uncertainty (arrow of doubt and bewilderment [vicikicchākathaṅkathāsalla]) still occupies my mind. He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the dart of doubt and uncertainty should occupy the mind of one who has eradicated the conceit "I am" and does not regard [anything as] "This I am." There is no such possibility. For this, friend, is the escape from the dart of doubt and uncertainty, that is, the uprooting of the conceit "I am."'

These, bhikkhus, are the six elements leading to release."

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Related Teachings:

• 11 Benefits of practicing Loving-Kindness (AN 11.15) - From sleeping and waking up with ease to dying unconfused.

• Verses on Loving-Kindness | Metta Sutta (Snp 1.8) - This Metta Sutta offers a practical way to overcome any negative states of mind and root them in contentment, good-will and harmlessness.

• The Six Elements | Inquiring into the presupposition of 'I Am' (MN 140) - The Buddha teaches Venerable Pukkusāti the Dhamma of this person which constitutes of the six elements, six bases of contact, the eighteen explorations of mind, and is established in four ways.

The Buddha describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

"Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.

1 And what, bhikkhus, is the unsurpassable in seeing? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment (de-illusionment, disinterest, dispassion [nibbidā]), to the fading of desire (dispassion, detachment [virāga]), to gradual ending, to tranquility (calmness, serenity, stillness, peace [upasama]), to direct knowing, to full awakening, to Nibbāna [1]. However, when one with settled faith, grounded in affection, and full of confidence goes to see the Tathāgata or a disciple of the Tathāgata [2], this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress (physical pain and mental suffering [dukkhadomanassa]), to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

2 And what is the unsurpassable in hearing? Here, bhikkhus, someone goes to hear the sound of a drum, goes to hear the sound of a lute, goes to hear the sound of singing, or goes to hear diverse sounds; or else they go to hear the teachings of an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this hearing—I do not deny it. But this kind of hearing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence goes to hear the Dhamma from the Tathāgata, or from a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in hearing. This kind of hearing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in hearing. Such is the unsurpassed sight and the unsurpassed hearing.

3 And what is the unsurpassable in acquisitions? Here, bhikkhus, someone obtains a child, obtains a partner, acquires riches, or obtains various kinds of acquisitions; or else they acquire faith in an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this acquisition—I do not deny it. But this kind of acquisition is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence acquires faith in the Tathāgata, or in a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in acquisitions. This kind of acquisition leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in acquisitions. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed acquisition.

4 And what is the unsurpassable in training? Here, bhikkhus, someone trains in elephant-riding, trains in horse-riding, trains in charioteering, trains in archery, trains in swordsmanship, or trains in various skills; or else they train under an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this training—I do not deny it. But this kind of training is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence trains in the higher virtue (higher conduct [adhisīla]), the higher mind (meditation, mental development, higher consciousness, [adhicitta]), and the deeper understanding (higher wisdom, insight [adhipaññā]) in the Dhamma [3] and Discipline [4] declared by the Tathāgata, this, bhikkhus, is the unsurpassable in training. This kind of training leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, and the unsurpassed training.

5 And what is the unsurpassable in service? Here, bhikkhus, someone serves a noble warrior, serves a brahmin, serves a householder, or they serve various others; or else they serve an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this service—I do not deny it. But this kind of service is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence serves the Tathāgata or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in service. This kind of service leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in service. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, the unsurpassed training, and the unsurpassed service.

6 And what is the unsurpassable in recollection? Here, bhikkhus, someone recollects the obtaining of a child, recollects the obtaining of a partner, recollects the acquiring of riches, or recollects various kinds of acquisitions; or else they recollect an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this recollection—I do not deny it. But this kind of recollection is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence recollects the Tathāgata or on a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in recollection. This kind of recollection leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in recollection.

These, bhikkhus, are the six unsurpassable things."

Verse

"Having gained the best of sights,

and the unsurpassable in hearing;

Having acquired the unsurpassed acquisition,

and delighting in (devoted to [rata]) the unsurpassed training.

Devoted to service,

one cultivates recollection;

Connected with seclusion,

secure, leading to the deathless.

Rejoicing in diligence [5],

discerning, restrained by virtue;

Indeed, they reach in due time,

the place where suffering ceases."

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[1] Nibbāna = complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]. Read 33 Synonyms for Nibbāna (from SN 43.12 - 43.44)

[2] Tathāgata = one who has arrived at the truth, an epithet of the Buddha [tathāgata]

[3] Dhamma = teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]

[4] Discipline = code of monastic discipline rules, training [vinaya]

[5] diligence = quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]

Related Teachings:

• Allure and Drawbacks of Desiring Pleasure (Snp 4.1) - This verse succinctly captures the allure and the drawbacks of engaging in sense-desires.

• Six recollections leading to joy and peace (AN 6.10) - The Buddha teaches his relative Mahānāma that a noble disciple often practices the six recollections, which lead to joy and peace.

• Hope for Acquisitions and Long Life is Difficult to Abandon (AN 2.118) - This brief teaching shares on the taints / fetters of ignorance and craving for becoming (existence) that underlie the cravings for sense-desires and long life.

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

Thus have I heard - At one time, the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. At that time, two factions in Rājagaha were infatuated with (enamoured by [sāratta]) a certain courtesan, obsessed in their minds (in love with [paṭibaddhacitta]). Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

Then, several bhikkhus, having dressed in the morning and taking their bowls and robes, entered Rājagaha for alms. Having walked for alms in Rājagaha, and after their meal, they went to the Blessed One. Having approached the Blessed One, they paid homage to him and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One:

"Venerable sir, here in Rājagaha, two factions are infatuated with a certain courtesan, obsessed in their minds. Accusing, quarrelling, and having fallen into dispute, they assault one another with fists, stones, sticks, and knives, encountering death or death-like suffering."

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

"What has been accomplished and what is to be accomplished—both are strewn with dust for one who practices in line with the afflicted (unhealthy, diseased [ātura]). Those who regard training rules as the essence (core, substantial [sāra])—rules and observances (precepts and practices [sīlabbata]), celibacy, and service as the essence—this is one extreme. And those who say, 'There is no fault in sensual pleasures,' this is the other extreme. Both these extremes heap up the cemetery [1]; and cemeteries cause views to grow [2]. Without directly knowing (experientially understanding [abhiññāya]) both these extremes, some get stuck, while others overshoot the mark. But those who, directly knowing these [two extremes], do not become by them, and do not define themselves by that [3]—for them, no cycle of existence can be designated."

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[1] heap up the cemetery is an expression to convey that these two extremes perpetuate the cycle of existence.

[2] cemeteries causing views to grow is an interesting causal observation by the Buddha that more beliefs, opinions, theories, and concepts emerge from the perpetuation of the cycle of existence.

[3] do not become by them is to not be shaped (in terms of building perceptions) by them. Not assuming things to be based on how they appear to be is what is implied here. Not defining themselves by that is to not produce volitions based on such shaping of perceptions.

Picture: Muse's Revenge, Ilya Milstein, 2019

Related Teachings:

• Sensuality is subject to time, of much stress (SN 1.20) - A deity tries to persuade a monk to first enjoy sensual pleasures and then go forth.

• The Fever of Sensual Pleasures (from MN 75) - Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

• Not viewing in the extremes of existence and non-existence (SN 12.15) - A perspective of seeing the world through the lens of existence may make one fear the natural cycle of aging, sickness, and death, or to come to terms with this natural truth when seen in the suffering of other beings. The other extreme may lead to challenges with harmoniously existing with all beings.

You're welcome to introduce yourself and state your current area of practise.

This is how the Buddha advised his students to reflect on their practise:

At one time, the Blessed One was residing in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

"Blessed One," those bhikkhus responded to the Blessed One. The Blessed One said:

"If, bhikkhus, a bhikkhu is not skilled in the ways of others' minds, then he should train thus: ‘I will become skilled in the way of my own mind’—indeed, bhikkhus, this is how you should train.

And how, bhikkhus, does a bhikkhu become skilled in the way of his own mind? Suppose, bhikkhus, a man or a woman, young, of a youthful appearance, fond of adornment, would look at their own reflection in a very clear and bright mirror or in a bowl of clear water. If there, they see any dirt or blemish on their face, they would strive to remove that dirt or blemish. If they do not see any dirt or blemish there, they would be satisfied, feeling complete and thinking: ‘It is a gain for me, it is excellent for me.’ Similarly, bhikkhus, for a bhikkhu, reflection is very helpful for wholesome states: ‘Am I often covetous or not? Am I often with ill-will or not? Am I often overcome by dullness (complacency) or not? Am I often restless or not? Am I often in doubt or not? Am I often angry or not? Am I often with a defiled mind or not? Am I often with an energetic body or not? Am I often lazy or not? Am I often uncollected or collected in mind?’

If, upon reflection, bhikkhus, a bhikkhu knows: ‘I often live with covetousness, with ill-will, overcome by dullness (complacency), restless, in doubt, angry, with a defiled mind, with an energetic body, lazy, uncollected in mind,’ then, bhikkhus, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states. Just as if one's clothes or head were on fire, one would make a strong desire, effort, enthusiasm, energy, and determination to extinguish that fire on one's clothes or head. In the same way, that bhikkhu should make a strong desire, effort, enthusiasm, energy, and determination to abandon those very evil, unwholesome states.

However, if upon reflection, bhikkhus, a bhikkhu knows: ‘I often live without covetousness, without ill-will, not overcome by dullness (complacency), not restless, beyond doubt, not angry, with an undefiled mind, with an energetic body, energetic, collected in mind,’ then, bhikkhus, that bhikkhu, established in those very wholesome states, should practice for the further destruction of the taints."

-- AN 10.51

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The Science of Habit Formation

Forming new habits takes initiative and then a steady application of effort. However, with practice, it gets easier, automatic and gradually becomes second nature over time. Modern science shows picking up a habit takes 20-30 days and growing it fully takes 60 days.

3 Key take aways:

Key #1: Frequency is vital for new habit formation

Key #2: When practiced in consistently, habits can become part of one's life practice

Key #3: Harder habits take more time to form, but they also become automatic and second nature when consistently practised

Words of the Buddha

I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as much as habitual engagement in wholesome qualities and habitual non-engagement in unwholesome qualities. Through habitual engagement in wholesome qualities, and habitual non-engagement in unwholesome qualities, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.

~ AN 1.73

Just as, Brahmin, a skilled horse trainer acquires a fine thoroughbred and initially trains it in the management of the bit, then proceeds to further training; similarly, dear Brahmin, the Tathāgata initially trains a person thus: 'Come, bhikkhu, be virtuous, restrained with the restraint of the Pātimokkha (monastic code of conduct set forth by the Buddha), endowed with conduct and resort, seeing danger in the slightest faults, and undertake and train in the precepts.'

~ MN 107

Bhikkhus, it is good for a bhikkhu to review from time to time his own failings. It is good for a bhikkhu to review from time to time the failings of others. It is good for a bhikkhu to review from time to time his own success. It is good for a bhikkhu to review from time to time the success of others.

~ AN 8.7

Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way, this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis (final knowledge, full awakening) only after a long stretch.

~ Ud 5.5 (dhammatalks link) ↗️

The Buddha himself continued reviewing in this way in himself even after his awakening.

Now, at that time, the Blessed One was sitting, reviewing the multitude of harmful and unwholesome mental qualities he had abandoned, and the multitude of wholesome mental qualities that he had developed to completion.

~ Ud 6.3

"I do not see any other single thing that, when developed and frequently cultivated, leads to as much benefit as the mind. A developed and frequently cultivated mind leads to great benefit."

~ AN 1.28

The Habit Template

You can find a printable version of the habit template I'm using over here: https://drive.google.com/file/d/15b6AK4JZurFtm94s4_tmiD_LDP0_les7/view

As some thoughts:

• Start small. Pick something that you can visualise as doable even when you are sick or tired. For, reviewing and tracking one's habits (wholesome qualities) is also a habit that one is cultivating alongside.

• Keeping the habit being formed as actionable, with context of location or an activity, e.g. meditate for 10-mins before going to bed.

• Periodically review to observe for the benefits to the mind, independently verifying for:

  • growth in diligence, initiative, contentment, and clarity of mind,

  • improvements in one's personal and professional relationships.

---

Do not underestimate good,

thinking, 'It will not come to me';

Just as falling drops of water,

fill up a bucket;

So too, the wise one is filled with good,

accumulating it little by little.

~ Dhp 122

How tiny improvements when done with reflection and consistency lead to meaningful growth: The four right efforts and the power of tiny improvements over a longer timeframe (AN 4.13)

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

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

"Bhikkhus, if one's clothes or head were burning, what should be done?

"Venerable sir, if one's clothes or head were burning, then should arouse the utmost intention (wish, desire, interest [chanda]), make an extraordinary effort, stir up perseverance, enthusiasm, tireless determination (indefatigably, resolute intention [appaṭivānī]), and apply mindfulness [1] and full awareness (clear comprehension [sampajañña]) should be applied to extinguish the burning of one's clothes or head."

Bhikkhus, even though one's clothes or head were burning, one might look on equanimously, paying no attention to it. But as long as one has not made the breakthrough to the Four Noble Truths as they really are, then in order to make the breakthrough, one should arouse the utmost intention, make an extraordinary effort, stir up perseverance, enthusiasm, tireless determination, and apply mindfulness and full awareness.

And what are these four? The Noble Truth of suffering [2], the Noble Truth of the arising of suffering [3], the Noble Truth of the ending of suffering [4], the Noble Truth of the way of practice leading to the ending of suffering [5].

Therefore, bhikkhus, effort should be made to fully understand (understand in principle, then discern in each moment and then experientially penetrate): 'This is suffering';

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

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

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

---

[1] mindfulness = observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [sati]

[2] suffering = mild or intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkha]

[3] arising of suffering = source of stress, appearance of discomfort [dukkhasamudaya]

[4] ending of suffering = ending of discontentment, cessation of distress [dukkhanirodha]

[5] way of practice leading to the ending of suffering = the noble eightfold path [dukkhanirodhagāmī]

Related Teachings:

Ethics, confidence, diligence precede the eightfold path (SN 46.50 - 54) - As the dawn precedes the sun, ethics, enthusiasm, confidence, right view, and diligence precede the eightfold path.

The effects of cultivating the eightfold path are gradual (DhP 273) - This post has linked teachings for diving further into each factor of the noble eightfold path.

The Buddha shares the roots of harmful and unwholesome qualities, as well their anti-dotes.

"Bhikkhus, there are these three unwholesome roots. What three? Greed, aversion, and illusion.

Greed (lust, wanting, desire [lobha]) is a root of the unwholesome. When a person overcome by greed chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. Thus, from greed, arising due to greed, originating in greed, and conditioned by greed, many harmful (injurious, destructive, bad, or evil [pāpaka]), unwholesome (unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]) qualities come into being.

Aversion (ill-will, hate, hatred, fault, resentment [dosa]) is a root of the unwholesome. When a person overcome by aversion chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. And so these many bad, unwholesome things are produced in them, born, sourced, originated, and conditioned by aversion. Thus, from aversion, arising due to aversion, originating in aversion, and conditioned by aversion, many harmful, unwholesome qualities come into being.

Illusion (delusion, hallucination, misperception, distorted view; that which fuels not knowing of things as they have come to be [moha]) is a root of the unwholesome. When a person overcome by illusion chooses to act through body, speech, or mind, that too is unwholesome. When a such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. Thus, from illusion, arising due to illusion, originating in illusion, and conditioned by illusion, many harmful, unwholesome qualities come into being. Such a person, bhikkhus, is also referred to as one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the Dhamma (teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]), and speaks against discipline (code of monastic discipline rules, training [vinaya]).

And why, bhikkhus, is such a person referred to as one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the Dhamma, and speaks against discipline? Because, bhikkhus, this person causes suffering to another through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. Moreover, when presented with what is in accordance with facts, they reject it and do not acknowledge it; when presented with falsehood, they do not make an effort to address or correct it, failing to acknowledge: 'This is untrue; this is false.' Therefore, such a person is called one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the Dhamma, and speaks against discipline.

Such a person, bhikkhus, overwhelmed and consumed by harmful and unwholesome qualities born of greed, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery.

Such a person, bhikkhus, overwhelmed and consumed by harmful and unwholesome qualities born of aversion ... and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery. Bhikkhus, just as a sal tree, an axle-wood tree, or a bamboo tree, ensnared and tightly bound by three māluvā (a kind of creeper [māluvā]) creepers, succumbs to misfortune, destruction, and utter ruin—so too, bhikkhus, such a person, overwhelmed and consumed by harmful and unwholesome qualities born of greed, aversion, and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery.

These are the three unwholesome roots.

There are these three wholesome roots. What three? Non-greed, non-aversion, and wisdom.

Bhikkhus, non-greed (absence of craving, knowing moderation [alobha]) is a root of the wholesome. When a person free from greed chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overcome by greed, does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-greed, arising due to non-greed, originating in non-greed, and conditioned by non-greed, many wholesome (healthy, beneficial, useful [kusala]) qualities come into being.

Bhikkhus, non-aversion (absence of ill-will, kindness [adosa]) is a root of the wholesome. When a person free from aversion chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overcome by aversion, does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-aversion, arising due to non-aversion, originating in non-aversion, and conditioned by non-aversion, many wholesome qualities come into being.

Bhikkhus, wisdom (clear understanding, sanity, freedom from ignorance [amoha]) is a root of the wholesome. When a person endowed with wisdom chooses to act through body, speech, or mind, that too is wholesome. When such a person, with a mind not overcome by illusion, doesn't cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from wisdom, arising due to wisdom, originating in wisdom, and conditioned by wisdom, many wholesome qualities come into being. Such a person, bhikkhus, is referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with discipline.

And why, bhikkhus, is such a person referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with discipline? Because, bhikkhus, such a person does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. Furthermore, when presented with truth, they acknowledge it and do not reject it; when presented with falsehood, they make an effort to address and correct it, recognizing: 'this is untrue, this is false.' Therefore, such a person is called one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with discipline.

Bhikkhus, for such a person, harmful and unwholesome qualities born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna (complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]).

Harmful and unwholesome qualities born of aversion ... and of illusion are likewise abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna. Bhikkhus, it is as if a sal tree, an axle-wood tree, or a bamboo tree were ensnared and tightly bound by three māluvā creepers. Then a person comes along with a sharp axe and cuts down the creepers at their base, digs up the roots, and extracts even the tiniest root fibers, down to those as fine as reed fibers. They would cut the creepers into pieces, split the pieces, and reduce them to slivers. Then they would dry the slivers in the wind and sun, burn them in a fire, and collect the ashes. Having done so, they would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In the same way, bhikkhus, for such a person, harmful and unwholesome qualities born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna.

Harmful and unwholesome qualities born of aversion and of illusion are likewise abandoned, cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna.

These, bhikkhus, are the three wholesome roots.

---

Related Teachings:

The way to look after yourself and ↗️others | At Sedaka (SN 47.19) - Two acrobats discuss whether one should support the other, or the other way around. The Buddha says they should support each other. In the same way we should practice the four kinds of mindfulness meditation both for one’s own benefit and to protect others.

Why do beings live in hate? (DN 21) and The dark chain of causation (Excerpts from DN 15) ↗️ - Two teachings from the section "Human condition" of the book "In the Buddha's words" by Bhikkhu bodhi that point to the links of dependent arising of the qualities of dark and unwholesome qualities.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought 'This is the truth' and the accumulation of bases for views.

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

"Bhikkhus, there are these three quests (searches, pursuits [esanā]). What three? The quest for sensual pleasure, the quest for renewed existence, and the quest for spiritual life. These are the three quests."

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

"The quest for sensual pleasure, the quest for renewed existence,

along with the quest for spiritual life;

Result from holding tight to the thought, 'This is the truth' [1],

and the accumulation of bases for views (grounds for views, opinions, beliefs [diṭṭhiṭṭhānā]).

For one detached from all passion (with desire faded away [sabbarāgaviratta]),

who is liberated through the exhaustion of craving;

Quests are renounced (given up, relinquished [paṭinissaṭṭha]),

and bases for views are uprooted (eradicated [samūhata]);

With the cessation of quests, the bhikkhu,

is fulfilled (free from hope, desire-less [nirāsa]) and without doubt (without confusion [akathaṅkathī)."

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

---

[1] holding tight to the thought, 'This is the truth' = clutching something as the Truth [saccaparāmāsa]

My understanding of this is that the quest making nature is deep-rooted and while there is the ultimate truth of Nibbāna, one cannot approach it through holding a view (a belief, an attitude, a theory) as being true. Rather, one does what is healthy, beneficial, and skillful and gradually builds a habit of doing so, leaving out doing what is not healthy, not beneficial, and not skillful.

Since, one's felt experiences (what feels pleasant, painful, and neither painful-nor-pleasant), perceptions, what one cognizes (distinguishes) and discerns are entwined, cannot be separated, one can rely on the felt experiences as a way to ground the mind into what is healthy, beneficial, and skillful.

Picture: Anatomical Painting, Pavel Tchelitchew, 1946

Related Teachings:

• Understanding the three quests (ITI 54) - The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

• The effects of cultivating the eightfold path are gradual (DhP 273) - The noble eightfold path is the way of practice that leads to the ending of quests.

• Wisdom should be developed, consciousness should be fully understood (From MN 43) - A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings.

The Buddha uses a simile of a cat to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

At Sāvatthi.

At that time, a certain bhikkhu was engaging with families excessively.

The other bhikkhus said to him: "Venerable, do not engage with families excessively."

But even when spoken to by the other bhikkhus, he did not desist from this.

Then several bhikkhus went to the Blessed One, after approaching and paying homage to the Blessed One, they sat down to one side. Once seated, those bhikkhus said to the Blessed One: "Here, venerable sir, a certain bhikkhu is engaging with families excessively. The bhikkhus said this to him: 'Venerable, do not engage with families excessively.' But even when spoken to by the other bhikkhus, he does not desist from this."

"Bhikkhus, once in the past a cat stood near a rubbish heap at a crossroads, watching for a young mouse, thinking: 'When this young mouse comes out for food, right there I will grab it and eat it.' Then that mouse came out for food, and the cat grabbed it and swallowed it hastily, without chewing it. Then that young mouse ate the cat's intestines and mesentery (intestine string [antaguṇa]), and on that account the cat met with death or deadly suffering.

So too, bhikkhus, here some bhikkhu dresses in the morning and, taking bowl and robe, enters a village or town for alms with body, speech, and mind unguarded, without setting up mindfulness [1], unrestrained (uncontrolled [asaṃvuta]) in his sense faculties. There he sees a woman who is scantily clothed or improperly covered, and on seeing her, lust invades his mind. With his mind invaded by lust, he meets death or deadly suffering.

For this, bhikkhus, is death in the Noble One's discipline (code of monastic discipline rules, training [vinaya]): that one gives up the training and returns to the secular world. This is deadly suffering: that one commits a certain defiled (tainted, corrupted [saṅkiliṭṭha]) offense of a kind that allows for rehabilitation.

Therefore, bhikkhus, you should train yourselves thus: 'We will enter a village or town for alms with body, speech, and mind guarded, with mindfulness set up, restrained in our sense faculties.' Thus, bhikkhus, you should train yourselves."

---

[1] mindfulness = observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [sati]. Read more in Mindfulness of breathing and postures (from MN 10)

Related Teachings:

• Arising of diverse perceptions, intentions, desires, fevers, quests (SN 14.7) - The Buddha describes how diverse perceptions arise from the diversity of elements, and how that can lead to the arising of diverse intentions, desires, fevers, and quests.

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

• The Fever of Sensual Pleasures (from MN 75) - Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

"Friend," the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

Delighting in Personal Existence

"Friends, a bhikkhu passes his time (dwells [viharati]) in such a way that he does not have an auspicious (fine, excellent [bhaddaka]) death. And how does a bhikkhu pass his time in such a way that he does not have an auspicious death?

1 Here, friends, a bhikkhu delights in work (takes pleasure in activity/work [kammārāma]), indulges in work, and is habitually devoted to work.

2 He delights in talk, indulges in talk, and is habitually devoted to talk.

3 He delights in sleep, indulges in sleep, and is habitually devoted to sleep.

4 He delights in company (takes pleasure in association [saṅgaṇikārāma]), indulges in company, and is habitually devoted to company.

5 He delights in bonding (takes pleasure in mingling and mixing [saṃsaggārāma]), indulges in bonding, and is habitually devoted to bonding.

6 He delights in mental proliferation (enjoys manifold ideas, various opinions, takes pleasure in conceptualization [papañcārāma]), indulges in mental proliferation, and is habitually devoted to mental proliferation.

Friends, when a bhikkhu passes his time in such a way, he does not have an auspicious death. This is called a bhikkhu who delights in personal existence [1], who has not given up personal existence to completely make an end of suffering.

Giving up Personal Existence

Friends, a bhikkhu passes his time in such a way that he has an auspicious death. And how does a bhikkhu pass his time in such a way that he has an auspicious death?

1 Here, friends, a bhikkhu does not delight in work, does not indulge in work, and is not habitually devoted to work.

2 He does not delight in talk, does not indulge in talk, and is not habitually devoted to talk.

3 He does not delight in sleep, does not indulge in sleep, and is not habitually devoted to sleep.

4 He does not delight in company, does not indulge in company, and is not habitually devoted to company.

5 He does not delight in bonding, does not indulge in bonding, and is not habitually devoted to bonding.

6 He does not delight in mental proliferation, does not indulge in mental proliferation, and is not habitually devoted to mental proliferation.

When a bhikkhu passes his time in such a way, he has an auspicious death. This is called a bhikkhu who delights in Nibbāna [2], who has given up personal existence to completely make an end of suffering.

Verse

Whoever is engaged in mental proliferation,

who is delighted with mental proliferation;

Fails to attain Nibbāna,

the unsurpassed security from bondage.

But whoever, having abandoned mental proliferation,

delights in the state free from mental proliferation;

He attains Nibbāna,

the unsurpassed security from bondage.

---

[1] personal existence = individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]. This is one of the first fetters that one has to understand and work towards.

[2] Nibbāna = complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]

Related Teachings:

• Intoxicated with Vanity of Youth, Health and Life (AN 3.31) - In this teaching, the Buddha recounts his delicate bringing up, and warns on the three intoxications: of youth, health, and life.

• Sensuality is subject to time, of much stress (SN 1.20) - A deity tries to persuade a monk to first enjoy sensual pleasures and then go forth.

• Three unwholesome thoughts (ITI 80) - The Buddha shares the three unwholesome thoughts - 1) concerning one's reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

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

"Bhikkhus, do not be afraid of merits (good deeds [puññā]). Merits, bhikkhus are a synonym for happiness (ease, contentment [sukha]), for what is desirable, lovely, pleasing, and agreeable. I personally know that for a long time, bhikkhus, I have experienced the desirable, lovely, pleasing, and agreeable results of merits accumulated over a long time. For seven years, I developed a mind of loving-kindness (a mind of benevolence, a friendly heart [mettacitta]). As a result, for seven cycles of [universal] contraction and expansion, I did not return to this world. During the cycles of universal contraction, bhikkhus, I was reborn in the radiant Brahmā world. During the cycles of universal expansion, bhikkhus, I was reborn in an empty Brahmā palace.

Bhikkhus, at that time, I was Brahmā, the great Brahmā, the conqueror, unconquered, all seeing, and sovereign ruler. Bhikkhus, thirty-six times I was Sakka, lord of the gods. Many hundreds of times, I was a king, a wheel-turning monarch, a just and righteous ruler of the four quarters, victorious, who had achieved stability over the land, and possessing the seven treasures. What need is there to speak of regional rulership.

Bhikkhus, this thought occurred to me: 'Of what kind of deed of mine is this the fruit? Of what deed's result is it that I now possess such great power and influence?' Then, it occurred to me: 'This is the fruit of three [kinds of] deeds, the result of three kinds of deeds that I now possess such great power and influence. These are:

1. giving (the act of giving or donating, with an intention to give [dāna]),

2. taming (focused on internal sense-restraint [dama]), and

3. comprehensive restraint (holistic ethical discipline [saññama]).'"

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

"One should train in only good deeds,

whose pleasant consequences stretch for a long time to come;

Giving, and wholesome conduct,

and developing a mind of loving-kindness.

Having developed these three mental qualities,

which produce happiness;

The wise one is reborn,

in a friendly (benevolent, harmless [abyāpajja]), happy world."

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

---

Picture: Peace, Simon Hintermann aka Aurumek, 2020

Related Teachings:

11 Benefits of practicing Loving-Kindness (AN 11.15) - 11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.

Verses on Loving-Kindness | Metta Sutta (Snp 1.8) - Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

Five ways to remove arisen resentment (AN 5.161) - Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

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

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

"Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance [1], and fettered by craving (bound by desire [taṇhāsaṃyojana]), continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

And what are these four? The Noble Truth of suffering, the Noble Truth of the arising of suffering, the Noble Truth of the ending of suffering, the Noble Truth of the way of practice leading to the ending of suffering.

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

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

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

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

---

[1] ignorance is not knowing of the actuality of how things are. Ignorance also cannot be separated from one's felt experience. It is entwined (closely associated) with one's felt experience - i.e. as wisdom gradually arises, one's felt experience of what is perceived as pleasant, painful, unpleasant, or neither pleasant-nor-unpleasant shifts. Wisdom should be developed, consciousness should be fully understood (From MN 43).

One notable aspect of the Buddha's teachings, particularly the gradual training guidelines (MN 107), is how they progressively guide one to experience more of the raw, felt sensations of the unpleasant and the neither-pleasant-nor-unpleasant kinds. For instance:

• As one gradually practices ethical conduct and lets go of pleasant sensations derived from gossiping, idle chatter, taking what is not given, false speech, slander, and consuming intoxicants, one begins to experience the raw sensations of being in harmonious interactions. These sensations might be perceived as boring, melancholic, dull, unsatisfactory, or discontentment at first when the mind is being trained in a previously uncultivated area. However, it is by being with these sensations and noticing the causes for their arising that one can gradually arise the wisdom of the noble truths of suffering and the arising of suffering.

• Furthermore, as one gradually practices sense restraint and moderation in eating—not eating for fun or delight—the mind is similarly being trained to experience, familiarize itself with, and patiently endure the unpleasant and neither-pleasant-nor-unpleasant sensations that were previously masked by the pleasant sensations of indulging the senses or eating tasty, delicious foods.

You may observe whether this holds true for the training guideline you are currently practicing. By the time one attains the fourth jhāna, one will have cultivated complete discernment of worldly sensations as well as spiritual sensations—pleasant, painful, unpleasant, and neither-pleasant-nor-unpleasant—as well as their arising and passing away. At this stage, one abides with purified mindfulness and equanimity, experiencing the ending of suffering.

Each time you encounter an unfamiliar sensation or notice aversion arising toward a particular experience, you can gently remind yourself to allow it to be present. Embracing these sensations with awareness is an essential part of the path to awakening.

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

The first two training guidelines that form the part of mindfulness of body: of mindfulness of breathing and observing the body in postures are shared in this teaching.

1.1. Mindfulness of Breathing

How, bhikkhus, does a bhikkhu dwell observing the body in and of itself [1]?

Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body upright, and established mindfulness in front of him. Mindfully, he breathes in; mindfully, he breathes out.

Breathing in long, he discerns (distinguishes, understands, knows clearly [pajānāti]), 'I breathe in long'; breathing out long, he discerns, 'I breathe out long';

breathing in short, he discerns, 'I breathe in short'; breathing out short, he discerns, 'I breathe out short'.

He trains thus, 'I shall breathe in experiencing the whole body'; he trains thus, 'I shall breathe out experiencing the whole body'.

He trains thus, 'I shall breathe in tranquilizing the bodily formations [2]'; he trains thus, 'I shall breathe out tranquilizing the bodily formations'.

Just as a skilled turner [3] or his apprentice, when making a long turn discerns, 'I make a long turn', or making a short turn discerns, 'I make a short turn'; so too, breathing in long, a bhikkhu discerns, 'I breathe in long'; breathing out long, he discerns, 'I breathe out long'; breathing in short, he discerns, 'I breathe in short'; breathing out short, he discerns, 'I breathe out short'; he trains thus, 'I shall breathe in experiencing the whole body'; he trains thus, 'I shall breathe out experiencing the whole body'; he trains thus, 'I shall breathe in tranquilizing the bodily formations'; he trains thus, 'I shall breathe out tranquilizing the bodily formations'.

Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally [4]. He dwells observing the arising (appearance, origination [samudaya]) nature in the body, or he dwells observing the vanishing (disappearing [vaya]) nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that 'there is a body' is simply established in him to the extent necessary for knowledge and remembrance. He dwells independent and does not cling to anything in the world.

In this way, bhikkhus, a bhikkhu dwells observing the body in and of itself.

1.2. Observing the Body in Postures

Again, bhikkhus, when walking, a bhikkhu discerns, 'I am walking'; when standing, he discerns, 'I am standing'; when sitting, he discerns, 'I am sitting'; when lying down, he discerns, 'I am lying down'; or however his body is disposed, he discerns it accordingly.

Thus, he dwells observing the body in and of itself internally, or he dwells observing the body externally, or he dwells observing the body both internally and externally. He dwells observing the arising nature in the body, or he dwells observing the vanishing nature in the body, or he dwells observing both the arising and vanishing nature in the body. Or else, mindfulness that 'there is a body' is simply established in him to the extent necessary for knowledge and remembrance. He dwells independently and does not cling to anything in the world.

In this way too, bhikkhus, a bhikkhu dwells observing the body in and of itself.

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[1] Observing the body in and of itself = contemplating the body as a body [kāye kāyānupassī], isolating the body from the notion of 'my body,' separating it from other parts such as felt experience, thoughts, emotions, and intentions, and focusing solely on the body, i.e., a body.

[2] Bodily formations = This refers to the in-and-out breath. It also encompasses the physical movements and sensations that arise, persist, or pass away due to the act of breathing [kāyasaṅkhāra].

[3] Turner = A turner is a craftsman who shapes objects, like wood or metal, using a tool called a lathe. They carefully control the turning process to create smooth, precise shapes [bhamakāra].

[4] Observing the body in and of itself internally refers to observing the breathing within. Observing the body in and of itself externally refers to observing the breathing occurring in the body of another. Regardless of the distinction between the internal or the external, the observations serve the same purpose: understanding the nature of a body in relation to the in-and-out breath.

Picture: Part of An Illustrated Guide to Breathing Mindfulness Meditation. Credit: https://anengineersguide.com/.

The first section forms the core of a breathing-mindfulness meditation routine, which is part of the wakefulness training guideline of Gradual Training, Gradual Practice, and Gradual Progress (MN 107). Gradually, in your own time—over a period of several weeks, months, or even a year or two—you may wish to incrementally build up your meditation practice to be done 2 to 3 times a day.

Observing the body in postures should be taken up as the next routine or habit to cultivate. This builds on the wakefulness training guideline and is intended to be practiced outside one's meditation routine while applying the same principle: recollecting to bring the mind's attention to the current posture or activity. For example, 'I'm walking', 'I'm sitting', 'I'm stretching', 'I'm eating', ... can be used as anchors for mindfulness.

This can be gradually adopted, starting with just one activity—e.g., mindful driving or mindful showering—and then progressively extending mindfulness to more and more activities.

AN 1.575

"Bhikkhus, for anyone who has encompassed the great ocean in their mind, all the streams flowing into it are included. Similarly, bhikkhus, for anyone who has developed and extensively cultivated mindfulness of the body, all wholesome qualities that are part of the path to realization are included."

Short teachings on the benefits of cultivating mindfulness of the body (AN 1.575 - 590).

Other teachings on the four foundations of mindfulness:

• Mindfulness of body:

  • Mindfulness of breathing and postures (from MN 10) <-- You're here.

  • Full Awareness in observing the body and observing the disagreeable in the body (from MN 10) ↗️ - The next two training guidelines that form the part of growth in mindfulness of body.

  • Observing the elements in the body and reflections on corpse (From MN 10) ↗️ - Mindfulness of body through observing the elements in the body and through reflections on corpse in a cemetery (charnel ground)

• Mindfulness of felt experience in and of itself (From MN 10) ↗️ - Mindfulness of the felt experience in and of itself, the second establishment of mindfulness, per MN 10 Mahāsatipaṭṭhānasutta is described in this post.

• Mindfulness of mind (From MN 10) ↗️ - Here, one discerns the mind as having passion, dispassion, aversion, confusion, dullness, distraction, and more by observing the mind in and of itself.

• Mindfulness of mental qualities:

  • Mindfulness of mental qualities with regard to the five hindrances (from MN 10) ↗️ - The training guideline for practicing mindfulness of mental qualities in and of themselves with regard to the five hindrances is shared from the section 4.1 of MN 10 discourse.

  • Mindfulness of mental qualities with regard to the five aggregates (from MN 10) ↗️ - The training guideline for practicing mindfulness of mental qualities in and of themselves with regard to the five aggregates is shared from the section 4.2 of MN 10 discourse.

  • Mindfulness of mental qualities with regard to the sense bases: Section 4.3 (from MN 10) ↗️ - The training guideline for practicing mindfulness of mental qualities in and of themselves with regard to the sense bases is shared from the section 4.3 of MN 10 discourse.

  • Mindfulness of mental qualities with regard to the seven factors of awakening and the four Noble Truths (from MN 10) ↗️ - The training guideline for practicing mindfulness of mental qualities in and of themselves with regard to the factors of awakening and the four noble truths is shared from the sections 4.4 and 4.5 of MN 10 discourse.

121

Do not underestimate harm (damage, injury, hurt, detriment [pāpa]),

thinking, 'It will not come back to me';

Just as falling drops of water, fill up a bucket;

So too, the undiscerning one [1] is filled with evil, accumulating it little by little.

122

Do not underestimate good,

thinking, 'It will not come to me';

Just as falling drops of water, fill up a bucket;

So too, the wise one [2] is filled with good, accumulating it little by little.

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[1] undiscerning one = lacking in discernment or good sense, child-like in understanding [bāla]

[2] wise one = stable, steady one [dhīra]

Related Teachings:

The four right efforts and the power of tiny improvements over a longer timeframe (AN 4.13) - Tiny improvements, when applied consistently, leads to meaningful and compounding growth.

On Wise Attention | A Trainee - First (ITI 16) - Wise attention or proper and careful attention is a quality of the mind that comes to growth and maturity as one continues learning, reflecting and applying the teachings in practice. It is one of the four factors that leads one to awakening to the truth of enlightenment, to stream-entry.

Causes for the arising and expansion of the five hindrances (AN 1.11 - 20) - The Buddha explains what causes the hindrances to arise and how to abandon them.