Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

Once, the Blessed One was staying at Vesālī in the Great Wood, in the Hall with the Peaked Roof. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Vesālī as being endowed with eight wonderful and marvelous qualities."

The Blessed One said this. Having spoken thus, the Well-Gone One rose from his seat and entered his dwelling.

Then, a certain bhikkhu, after dressing in the morning and taking his bowl and robe, approached the residence of Ugga the householder of Vesālī; having approached, he sat down on a prepared seat. Then, Ugga the householder of Vesālī approached that bhikkhu; having approached, he paid homage to the bhikkhu and sat down to one side. As Ugga the householder of Vesālī was seated to one side, the bhikkhu said to him:

"Householder, the Blessed One has declared that you are endowed with eight wonderful and marvelous qualities. What are they?"

"Venerable sir, I do not know what eight wonderful and marvelous qualities the Blessed One has declared that I possess. However, there are indeed eight wonderful and marvelous qualities found in me. Listen to it and pay close attention, I will speak."

"Yes, householder," the bhikkhu responded to Ugga the householder of Vesālī. Then Ugga the householder of Vesālī spoke thus:

1. "When I first saw the Blessed One from afar, with just that sight itself, venerable sir, my mind became inspired with confidence in the Blessed One. This, venerable sir, is the first wonderful and marvelous quality that is found in me.
2. Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: 'Whatever is subject to arising, is subject to cessation.' Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, self-assured, and independent of others in the Teacher's instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.
3. Venerable sir, I had four young wives. I approached them and said: 'Sisters, I have undertaken the training rules with celibacy as the fifth. Whoever wishes may stay here and enjoy the wealth and perform meritorious deeds, or you may return to your own family. Or if there is another man you prefer, I will give you to him.' When I said this, my eldest wife replied: 'Give me to such and such a man, dear husband.' So, venerable sir, I called that man, and with my left hand I gave my wife to him, and with my right hand, I presented him with a ceremonial offering. Yet, venerable sir, even while parting with my young wife, I did not notice any alteration in my mind. This, venerable sir, is the third wonderful and marvelous quality that is found in me.
4. Venerable sir, there is wealth in my family, and it is not withheld from those who are virtuous and of an upright nature. This, venerable sir, is the fourth wonderful and marvelous quality that is found in me.
5. Venerable sir, when I attend upon a bhikkhu, I do so with proper respect, not without respect. This, venerable sir, is the fifth wonderful and marvelous quality that is found in me.
6. Venerable sir, if that venerable one teaches me the Dhamma, I listen to it attentively, not carelessly. If he does not teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the sixth wonderful and marvelous quality that is found in me.
7. It is not unusual for deities to come to me and announce: 'The Dhamma is well-expounded by the Blessed One, householder.' When this is said, venerable sir, I reply to those deities: 'Whether you deities say this or not, the Dhamma is indeed well-expounded by the Blessed One. However, venerable sir, I do not perceive any elation of mind because of this, thinking: 'Deities approach me, and I converse with them.' This, venerable sir, is the seventh wonderful and marvelous quality that is found in me.
8. Venerable sir, regarding the five lower fetters taught by the Blessed One, I do not see anything within myself that has not been abandoned. This, venerable sir, is the eighth wonderful and marvelous quality that is found in me.

These, venerable sir, are the eight wonderful and marvelous qualities that are found in me. However, I do not know which eight wonderful and marvelous qualities the Blessed One declared that I am endowed with."

Then the bhikkhu, after taking alms food from the house of Ugga the householder of Vesālī, rose from his seat and departed. After his meal, the bhikkhu, having completed his alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the bhikkhu reported to the Blessed One all of his conversation with Ugga the householder of Vesālī.

The Blessed One said, "Good, good, bhikkhu. As Ugga the householder of Vesālī rightly explained, in the same way, I declare that he is endowed with these eight wonderful and marvelous qualities. Bhikkhu, remember Ugga the householder of Vesālī as being endowed with these eight wonderful and marvelous qualities."

A Discourse on The Full-Moon Night

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates.

At one time, the Blessed One was residing in Sāvatthī, in the Eastern Park, in Migāra's mother's mansion, with a large assembly of bhikkhus. On that occasion, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the Uposatha (observance day) of the fifteenth.

Then, a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and said:

"Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity for my question to be answered?"

"Then, bhikkhu, sit down on your own seat and ask whatever you wish."

"Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One’s response. He sat down on his own seat and asked the Blessed One:

"Are these, venerable sir, the five aggregates subject to clinging, namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging?"

"These, bhikkhu, are indeed the five aggregates subject to clinging; namely: form aggregate subject to clinging, feeling aggregate subject to clinging, perception aggregate subject to clinging, volitional formations aggregate subject to clinging, and consciousness aggregate subject to clinging."

"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:

"What, venerable sir, is the root of these five aggregates subject to clinging?"

"Bhikkhus, these five aggregates subject to clinging have desire as their root".

"Venerable sir, is that very clinging the same as these five aggregates subject to clinging, or is it something apart from the five aggregates subject to clinging?"

"Bhikkhu, that very clinging is neither the same as these five aggregates subject to clinging nor is it something apart from the five aggregates subject to clinging; but whatever desire and lust is therein, that is the clinging therein."

"Excellent, venerable sir," the bhikkhu asked further:

"Is it possible, venerable sir, for there to be moderation in desire and lust within these five aggregates subject to clinging?"

"It is possible, bhikkhu," the Blessed One said:

"Here, bhikkhu, someone thinks: 'May I be of such form in the future, may I have such feeling in the future, may I have such perception in the future, may I have such volitional formations in the future, may I have such consciousness in the future.' Thus, bhikkhu, there can be moderation in desire and lust within these five aggregates subject to clinging."

"Excellent, venerable sir," the bhikkhu asked further:

"How far, venerable sir, does the term 'aggregates' apply?"

"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the form aggregate. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the feeling aggregate. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the perception aggregate. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the volitional formations aggregate. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all that is called the consciousness aggregate. Thus far, bhikkhu, the term 'aggregates' applies."

"Excellent, venerable sir," the bhikkhu asked further:

"What, venerable sir, is the cause, what is the condition for the manifestation of the form aggregate; what is the cause, what is the condition for the manifestation of the feeling aggregate; what is the cause, what is the condition for the manifestation of the perception aggregate; what is the cause, what is the condition for the manifestation of the volitional formations aggregate; what is the cause, what is the condition for the manifestation of the consciousness aggregate?"

"The four great elements, bhikkhu, are the cause, the four great elements are the condition for the manifestation of the form aggregate. Contact is the cause, contact is the condition for the manifestation of the feeling aggregate. Contact is the cause, contact is the condition for the manifestation of the perception aggregate. Contact is the cause, contact is the condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause, name-and-form is the condition for the manifestation of the consciousness aggregate."

"Excellent, venerable sir," the bhikkhu asked further:

"How does self-view arise?"

"Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view arises, bhikkhu."

"Excellent, venerable sir," the bhikkhu asked further:

"How does self-view not arise?"

"Here, bhikkhu, a learned noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard volitional formations as self, or self as possessing volitional formations, or volitional formations as in the self, or self as in volitional formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how self-view does not arise, bhikkhu."

"What is the gratification, what is the danger, and what is the escape in the case of form; what is the gratification, what is the danger, and what is the escape in the case of feeling ... perception ... volitional formations ... consciousness?"

"The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on volitional formations, that is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change, that is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations, that is the escape from volitional formations. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness."

"Excellent, venerable sir," the bhikkhu, pleased and appreciative of what the Blessed One had said, asked another question:

"How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?"

"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever volitional formations, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit."

At that time, it occurred to a certain bhikkhu:

"So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self; how then do actions performed by a not-self affect oneself?"

Then, the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus:

"There is this possibility, bhikkhus, that someone, being ignorant (misapprehending true reality), under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, volitional formations are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' You should be trained in this way, bhikkhus, regarding these matters.

What do you think, bhikkhus, is form permanent or impermanent?"

"Impermanent, venerable sir."

"Is feeling ... perception ... volitional formations ... consciousness permanent or impermanent?"

"Impermanent, venerable sir."

"And is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"And is it fitting to regard what is impermanent, suffering, and subject to change as: 'This is mine, this I am, this is my self'?"

"It is not fitting, venerable sir."

Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, volitional formations, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, volitional formations, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.'

These are the ten questions posed by the bhikkhu:

Two concern the aggregates—

Asking if they are the same or distinct,

And about designation along with cause.

Two more relate to identity,

With one each on the themes of gratification,

And the consciousness-containing body.

---

The Buddha taught the most on the four noble truths. This teaching shares a series of common questions he was asked on the topic. Reflecting and investigating into the five aggregates to understand them, to see their origin, passing away and cessation is how one cultivates wisdom to operate with ease in the world and in harmony in one's personal and professional relationships.

Related Teachings:

Teachings on Living Beings and the Five Aggregates - A series of teachings on what makes a living being a living being and the five aggregates.

A lump of foam (SN 22.95) - The Buddha gives a series of similes for the aggregates: physical form is like foam, feeling is like a bubble, perception is like a mirage, choices are like a coreless tree, and consciousness is like an illusion.

Section VI. Deepening One’s Perspective on the World

The introduction to "The Path to Liberation" underscores the Buddha's teachings as a nuanced guide tailored for individuals across a spectrum of beliefs and behaviors, aiming to steer them from unwholesome paths towards actions that foster pleasant outcomes, understanding of karmic rebirth, and ultimately, liberation from the cycle of birth and death. Highlighting the adaptability of the Buddha's discourses, it points out that while heavenly rebirth is recognized as a positive step, it is merely provisional, with the cessation of suffering through the attainment of Nibbāna as the ultimate goal. This unconditioned state transcends the conditioned world and is accessible in this lifetime, signifying the end of craving and the beginning of perfect peace.

To navigate followers towards Nibbāna, the Buddha emphasized the impermanence and suffering inherent in all conditioned states, advocating for a path of complete mental purification and liberation. His teachings, presented as a new way of perceiving the world, revolve around a threefold insight process: recognizing the temporary gratification provided by worldly phenomena, understanding their inherent dangers, and realizing the path to escape attachment to them. This process mirrors the Four Noble Truths, guiding followers from recognizing suffering and its origin in craving to achieving cessation of suffering through detachment, dispassion, and enlightenment, thereby setting the foundation for a journey from the lure of sensual pleasures and attachment to worldly views towards the ultimate freedom of Nibbāna.

Introduction

1. Four Wonderful Things (AN 4.128)
2. Gratification, Danger, and Escape
   1. Before My Enlightenment (AN 3.103)
   2. I Set Out Seeking (AN 3.104)
   3. If There Were No Gratification (AN 3.105)
3. Properly Appraising Objects of Attachment (MN 13)
4. The Pitfalls in Sensual Pleasures
   1. Cutting Off All Affairs (from MN 54)
   2. The Fever of Sensual Pleasures (from MN 75)
   3. Life Is Short and Fleeting (AN 7.74)
5. Four Summaries of the Dhamma (from MN 82)
6. The Danger in Views
   1. A Miscellany on Wrong View (AN1.306-308)
   2. The Blind Men and the Elephant (Ud 6.4)
   3. Held by Two Kinds of Views (Iti 49)
   4. From the Divine Realms to the Infernal (AN 4.125)
7. The Perils of Saṃsāra
   1. The Stream of Tears (SN 15.3)
   2. The Stream of Blood (SN 15.13)

This is the first section of: In the Buddha’s Words: An Anthology of Discourses from the Pali Canon by Bhikkhu Bodhi, published by Wisdom Publications, but linked to the free translations available on SuttaCentral.net.

If you've enjoyed these and would like to purchase the print or e-book versions, you can do so here: https://wisdomexperience.org/product/buddhas-words/.

“Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.

In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

---

The Buddha is sharing a teaching guideline here that there is no instant enlightenment. Such thoughts are the mind operating by grasping and craving, the opposite of training per the Buddha's teaching guidelines.

Rather, one trains diligently in the training of the higher ethics (purification of mind), higher mind (concentration, jhānas, samādhi) and higher wisdom cultivation. As one does this, they're gradually freed from the defilements by not grasping.

​

Related teachings:

• Gradual training, gradual practice and gradual progress
• Teachings on Living Beings and the Five Aggregates
• The characteristic of not-self

One by one,

little by little,

moment by moment,

a wise man should remove his own impurities,

as a smith removes his dross from silver.

- DhammaPada verse 239

Advice to Sigālaka

Siṅgālasutta—Bhikkhu Sujato

The Buddha encounters a young man who honors his dead parents by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed discourse on ethics for lay people.

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the various quarters—east, south, west, north, below, and above.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. He saw Sigālaka revering the quarters and said to him, “Householder’s son, why are you revering the quarters in this way?”

“Sir, on his deathbed my father said to me: ‘My dear, please revere the quarters.’ Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the various quarters—east, south, west, north, below, and above.”

1. The Six Directions

“Householder’s son, that’s not how the six directions should be revered in the training of the Noble One.”

“But sir, how should the six directions be revered in the training of the Noble One? Sir, please teach me this.”

“Well then, householder’s son, listen and apply your mind well, I will speak.”

“Yes, sir,” replied Sigālaka. The Buddha said this:

“Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six directions covered. They’re practicing to win in both worlds, and they succeed in this world and the next. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

2. Four Corrupt Deeds

What four corrupt deeds have they given up? Killing living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds. These are the four corrupt deeds they’ve given up.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Killing, stealing, telling lies, and committing adultery: astute people don’t praise these things.”

3. Four Grounds

“On what four grounds do they not do bad deeds? One does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice. When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice, they don’t do bad deeds on these four grounds.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“If you act against the teaching out of favoritism, hostility, cowardice, or stupidity, your fame shrinks, like the moon in the waning fortnight. If you don’t act against the teaching out of favoritism, hostility, cowardice, and stupidity, your fame swells, like the moon in the waxing fortnight.”

^(💡  First we learned what the bad deeds where, now we learn why people do them.)

4. Six Drains on Wealth

“What six drains on wealth do they avoid? Habitually engaging in the following things is a drain on wealth:

1. drinking alcohol
   1. immediate loss of wealth
   2. promotion of quarrels
   3. susceptibility to illness
   4. disrepute
   5. indecent exposure
   6. weakened wisdom
2. roaming the streets at night
   1. you're left unguarded
   2. your partners and children are all unguarded
   3. your property is unguarded
   4. you're suspected of bad deeds
   5. untrue rumors spread about you
   6. you're at the forefront of many things that entail suffering
3. frequenting festivals - you're always thinking:
   1. where's the dancing?
   2. where's the singing?
   3. where's the music?
   4. where are the stories?
   5. where's the applause?
   6. where are the kettledrums?
4. gambling
   1. victory breeds enmity
   2. the loser mourns their money
   3. there is immediate loss of wealth
   4. a gambler's word carries no weight in public assembly
   5. friends and colleagues treat them with contempt
   6. no one wants to marry a gambler, for they think: ‘This individual is a gambler—they’re not able to support a partner.’
5. bad friends - you become friends and companions with those who are:
   1. addicts
   2. carousers
   3. drunkards
   4. frauds
   5. swindlers
   6. thugs
6. laziness - you don't get your work done because you think:
   1. it's too cold
   2. it's too hot
   3. it's too late
   4. it's too early
   5. i'm too hungry
   6. i'm too full"

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Some are just drinking buddies, some call you their dear, dear friend, but a true friend is one who stands by you in need.

Sleeping late, adultery, making enemies, harmfulness, bad friends, and avarice: these six grounds ruin a person.

With bad friends, bad companions, bad behavior and alms-resort, a man falls to ruin in both this world and the next.

Dice, women, drink, song and dance; sleeping by day and roaming at night; bad friends, and avarice: these six grounds ruin a person.

They play dice and drink liquor, and consort with women loved by others. Associating with the worse, not the better, they diminish like the waning moon.

A drunkard, broke, and destitute, thirsty, drinking in the bar, drowning in debt, will quickly lose their way.

When you’re in the habit of sleeping late, seeing night as time to rise, and always getting drunk, you can’t keep up the household life.

‘Too cold, too hot, too late,’ they say. When the young neglect their work like this, riches pass them by.

But one who considers heat and cold as nothing more than blades of grass— he does his duties as a man, and happiness never fails.”

-----------

The teaching continues further, you can read it in full over here: https://suttacentral.net/dn31.

Purification of ethical conduct is the first training guideline that the Buddha shares for gradually cultivating right view. The above teaching covers an extensive set of recommended practices that the Buddha shares for purification of ethical conduct for a lay practitioner.

One would need to practice the following for gradually building up right view:

• Purification of ethical conduct (you're reading this)
• Apply sense restraint
• Moderation in eating
• Dedication to wakefulness
• Apply situational awareness
• Cultivation of jhānas in seclusion

See the outline of the practices here: https://www.reddit.com/r/WordsOfTheBuddha/comments/18hc1cb/gradual_training_gradual_practice_and_gradual/

See how to cultivate sense restraint, moderation in eating and dedication to wakefulness here: https://www.reddit.com/r/WordsOfTheBuddha/comments/191ac7z/practices_that_cant_fail_an_316/

One would build up these practices as habit formations: starting with one until it becomes easy, automatic, second nature; and then going to the next.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?”

“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’ when I said:

‘Having appraised the world high and low,

there is nothing in the world that disturbs them.

Peaceful, unclouded, untroubled,

with no need for hope—

they’ve crossed over rebirth and old age, I declare.’”

---

In this profound teaching, Venerable Ānanda approaches the Buddha with a question about the possibility of achieving a state of immersion free from ego, possessiveness, and the underlying tendency to conceit. The Buddha affirms that such a state is indeed attainable. He explains that this state can be reached when a mendicant recognizes and embraces the peace and sublimity found in the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, and extinguishment. This state represents the ultimate freedom of heart and wisdom, where the binds of ego, possessiveness, and conceit are completely dissolved.

​

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found in the world. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world.”

---

The Buddha is sharing an analogy of three types of patients, where only one of the three can recover from sickness when provided with food, medicines and a capable carer. However, it is for the sake of the one of the three types of patients that all patients should be looked after.

In a similar way, there are three types of people, and only one of them can grow in skillful qualities when they hear the teaching and train per the Buddha's guidelines. And it is for the sake of this one type that other people should be taught Dhamma.

The truth of Nibbāna is fundamental to the Buddha's teachings and also what one awakens to (stream entry) as well as the end goal of the teachings (arahantship). In this post, I will share an approach for cultivating faith in this goal by making a case for the verification of Nibbāna using recent modern science.

To understand the truth of Nibbāna, I will start out with a complete presentation of the four noble truths in a way that they can be apparent in the here and now with applied reflection. After this, I will make a case for the verification of Nibbāna via modern science, and at the very least, a strong signal that should move the needle towards cultivating faith for some of us that are on the fence. And perhaps, this can serve as a springboard for some of us to dedicate more of our time to gradually learn the teachings of the Buddha and independently verify the truth for ourselves, going beyond doubt.

The Four Noble Truths

1. The truth of discontentment: The feelings of each moment to moment experience are subject to discontentment. The form, perception, volitions, consciousness (together the five aggregates) of each moment to experience are subject to discontentment.

The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the problem” with the unEnlightened mind through an understanding of The Five Aggregates.

The Five Aggregates are what makes “a being, a being”. A living being will have all five aggregates, also known as “elements” or “collections”.

The Five Aggregates

Form: the physical body.

Feelings: results of experiences in the mind through The Six Sense Bases.

Perceptions: a belief or opinion based on how things seem.

Volitional Formations: choices or decisions that are made.

Consciousness: the mind.

It is when the mind “clings” or “holds on” to The Five Aggregates that the mind experiences continued discontentedness. Observing the impermanent nature of The Five Aggregates, a human being can “let go” no longer experiencing discontentedness due to “holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of Rebirth.

Due to clinging to The Five Aggregates and a being coming into existence, the mind will experience discontentedness.

All unEnlightened beings will experience discontentedness.

Let's take the feelings aggregate to verify this in the here and now: painful feelings such as anger, sadness, anxiety, frustration, ill-will, jealousy, or neither-painful-nor-pleasant feelings such as shyness, boredom, loneliness, discomfort, melancholy are subject to discontentment. However, the Buddha also shares that the pleasant feelings such as excitement, happiness, elation, thrill, euphoria etc. are no exceptions and also subject to discontentment. We can perhaps see the truth of this through the understanding of these conditioned pleasant feelings lacking permanence. Do you often think about that "peak experience" in your life? There you go, that's the verification of the first noble truth for the feelings aggregate. With some more reflection, this can be seen for the other aggregates too.

​

2. The truth of the cause of discontentment: It is the underlying craving for renewed existence, accompanied by desire or lust, seeking excitement here and there, that is craving for sensual pleasures, craving for existence and craving for extermination.

The second noble truth explains the underlying cause of why the mind experiences discontentedness.

It is craving/desire/attachment that causes the mind to experience discontentedness.

Craving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental longing for something with a strong eagerness. The mind pulling in a direction for objects of its affection.

The Buddha provides specific cravings that the unEnlightened mind will experience. It is “craving which leads to renewed existence”. Not only does craving cause discontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/attachment in the mind, a being will experience rebirth.

The unEnlightened mind will seek pleasant feelings chasing after the objects of its affection. The Buddha explains this as craving that is “accompanied by excitement and desire, seeking excitement here and there; that is craving for sensual pleasures”. The unEnlightened mind will pull in the direction of the objects of its affection and if it gets what it “wants”, the mind experiences temporary pleasant feelings. If the mind does not get what it “wants”, it will experience painful feelings. Many times the mind does not know what it “wants” and will experience feelings that are neither painful-nor-pleasant.

Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness never being able to find peace or be at ease because it is constantly chasing after something experiencing pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.

The Buddha further explains how the mind has “craving for existence” which is a mental longing with a strong eagerness to exist in the world. With the mind holding on to existence, a being will continue to experience discontentedness and discontentedness in future existences within The Cycle of Rebirth due to the craving/desire/attachment in the mind for continued existence. If there is birth, there is going to be discontentedness.

The mind also can have “craving for extermination” or death. This would be a being who is interested in death through suicide or other destructive conduct. If the mind has craving/desire to eliminate life, the mind is not in the middle and will experience discontentedness and rebirth due to this craving.

All craving/desire/attachment will produce discontentedness in the mind. There is no such thing as a wholesome craving/desire/attachment.

​

3. The truth of the cessation of discontentment: There is a cessation of discontentment. It is the remainderless fading away and elimination of the same craving, the giving up and letting go of it, freedom from it, non-reliance on it.

Through training the mind to eliminate mental longing with a strong eagerness, the mind can reside peaceful, calm, serene, and content with joy because it is no longer seeking pleasant feelings through impermanent conditions and, thus, welcoming in painful feelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to be inwardly peaceful and content or “satisfied with what is”.

The Buddha explains the elimination of discontentedness as “it is the remainderless fading away and elimination of the same craving, the giving up and letting go of it, freedom from it, non-reliance on it”.

Through training the mind to eliminate craving/desire/attachment, the mind can reside peaceful, calm, serene, and content with joy - permanently. Through training the mind to no longer chase after the objects of its affection, it can find inner peace no longer experiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind can experience unconditioned mental qualities such as peacefulness, calmness, serenity, and contentedness with joy.

The inner feelings of the Enlightened mind are not based on impermanent conditions but instead, the mind is always peaceful, calm, serene, and content with joy not based on temporary conditions. This is accomplished through training the mind to eliminate craving/desire/attachment as described in this entire book series.

Through training the mind in this way, the mind can eliminate 100% of all discontent feelings.

​

4. The truth of the way of cessation of discontentment: It is the noble eight fold path: namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration is the way that leads to the cessation of discontentment.

This last noble truth shows the path to verify the third truth. It is The Eight Fold Path that provides the complete and perfect solution for how to actively train the mind to eliminate 100% of all discontentedness. While craving/desire/attachment is the cause of the problem and the solution to eliminate discontentedness is to eliminate all craving/desire/attachment, there is an entire path one needs to learn, reflect on, and practice to liberate the mind from discontentedness.

The Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration”.

The Four Noble Truths is the primary core Teaching that establishes Right View helping a Practitioner to examine the problem, cause of the problem, solution to the problem, and the path leading to the complete elimination of the problem. It is The Eight Fold Path that is the central Teaching of The Buddha with the vast majority of his Teachings integrating into The Eight Fold Path in one way or another.

It is through learning, reflecting, and practicing The Eight Fold Path that the mind is trained to be able to completely eliminate all unwholesome decisions that motivate unskillful conduct that leads to unwholesome results. Through training the mind in The Eight Fold Path, it is transformed into making only wholesome decisions that motivate skillful conduct that leads to wholesome results.

Verifying in the here and now

The first two truths can become readily apparent in the here and now or with some reflection on your experiences. However, verifying the cessation of discontentment requires building a life practice of the noble eightfold path. You can verify the 3rd truth by way of verifying the 4th truth, and this typically requires one to commit to building a life practice. Depending on how much farther our current life routine is from the Buddha's prescribed way of being in the Noble eightfold path, setting out to verify the 3rd and 4th noble truths may require a stronger faith than we currently hold -- to commit ourselves to doing the necessary work.

In this post, I'm sharing another way to verify the 3rd noble truth -- through the mode of science. The verification / demonstration is of the same quality as the one we hold in Einstein's (E = mc²) equation being true while not having to chance to verify it on our own. While science did not exist during the time of the Buddha 2500 years ago, the Buddha emphasized on the discovery of truth via a reasoned critical inquiry, vy direct observation and independent verification, in much the same way that modern science advocates for. You can read his exact words and teaching on the topic of truth over here: https://www.reddit.com/r/WordsOfTheBuddha/comments/1893o1o/canki_sutta_preservation_of_truth_awakening_to/.

The Buddha also had a clear position on what are insufficient grounds for building faith. He shares 10 conditions that one shouldn't rely on for the discovery of truth. You can read his exact words and teaching in this post: https://www.reddit.com/r/WordsOfTheBuddha/comments/18adf05/kalama_sutta_importance_of_inquiry_and_personal/.

Verifying The Noble Truth of Cessation with Modern Science

Coming to Modern science: being this democratic body of work that allows for universal participation for the discovery of new truths, building on them, allowing for course correction, and being based in empiricism - has emerged as a strong currency for truth in the last five centuries. The science a kid living in Middle East studies is the same science that the rest of the world studies.

As Carl Sagan puts it:

"Science is a way of thinking much more than it is a body of knowledge."

The Science of Cessation

A paper published in April 2023 documents a subject demonstrating cessation of perception and feeling for a duration of 90 minutes under the bright lights of a modern science lab. The subject undergoes consciously shutting down their mind and self to a state where they experience no thoughts or feelings and can't be woken up from akin to an anesthesia. Except the meditator can consciously induce it and with training, stay in this state for a pre-determined duration lasting up to 7 days. This physically observable characteristic makes it possible to study this state and human physiology scientifically.

Here is the link to the paper https://pubmed.ncbi.nlm.nih.gov/37714573/ + https://www.sciencedirect.com/science/article/abs/pii/S0079612322001984?dgcid=rss_sd_all. This and other recent research studies are opening a gateway to help humanity better understand the science of consciousness and brain.

Here is a video conversation with the subject of the study and the scientist who was part of the research team conducting the experiment explaining the details of the study and its implications: https://www.youtube.com/watch?v=OIEWAerJKOs.

Nirodha Samapatti and the Noble Truth of Cessation of Discontentment

Now, Nirodha Samapatti also known as cessation of perception and feeling is a well-described state in the early Buddhist texts in Pali canon.

Here is a sutta describing the state of cessation of perception and feeling, which is a factor of liberation: https://suttacentral.net/an9.47/en/sujato.

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.”

The Buddha shares this as a definitive way to confirm that extinguishment is reached in present life.

There is another sutta describing the state of cessation of perception and feeling in a correspondence between Venerable Mahākoṭṭhita and Venerable Sāriputta: https://suttacentral.net/mn43/en/sujato.

“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” This distinction is critical, as it sometimes happens that a person in deep meditation seems as if dead.

"When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”

It is noted that a meditator can stay in the state of Nirodha Samapatti for up to 7 days and come back.

While Nirodha Samapatti is a definitive way to confirm the extinguishment of Nibbāna is reached, it is not a necessary attainment for one to reach Nibbāna. It is described as one of the eight liberations in another sutta, DN 16 https://suttacentral.net/dn16/en/sujato

Ānanda, there are these eight liberations. What eight?

Having physical form, they see forms. This is the first liberation.

Not perceiving form internally, they see forms externally. This is the second liberation.

They’re focused only on beauty. This is the third liberation.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.

These are the eight liberations.

--------

Thank you for reading the entire way. Or if you've come here directly, here's the needle in the haystack about how modern science can verify the truth of the existence of Nibbāna through a study of a subject who attained to Nirodha Samapatti under the bright bright lights of a science lab and allowed scientists to wire his brain like a christmas tree: https://www.youtube.com/watch?v=OIEWAerJKOs.

Once you've digested and verified the state of Nirodha Samapatti and the associated research, perhaps you may decide to learn the teachings of the Buddha to independently verify the truth in them.

You may be interested in checking this post next on the factors of cultivating faith: https://www.reddit.com/r/WordsOfTheBuddha/comments/189qyul/cultivating_faith_to_awaken_to_the_truth_sn_5555/

​

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. A mendicant asks for an explanation, and the Buddha clarifies each item. A cowherd named Nanda was listening, and determined to go forth.

At one time the Buddha was staying near Kosambī on the bank of the Ganges river.

Seeing a large tree trunk being carried along by the current, he addressed the mendicants, “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”

“Yes, sir.”

“Mendicants, assume that that tree trunk doesn’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away. In that case, that tree trunk will slant, slope, and incline towards the ocean. Why is that? Because the current of the Ganges river slants, slopes, and inclines towards the ocean.

In the same way, assume that you don’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away. In that case, you will slant, slope, and incline towards extinguishment. Why is that? Because right view slants, slopes, and inclines towards extinguishment.”

When he said this, one of the mendicants asked the Buddha:

“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”

“‘The near shore’, mendicant, is a term for the six interior sense fields.

‘The far shore’ is a term for the six exterior sense fields.

‘Sinking in the middle’ is a term for greed and relishing.

‘Stranded on high ground’ is a term for the conceit ‘I am’.

And what’s getting taken by humans? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. That’s called getting taken by humans.

And what’s getting taken by non-humans? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ That’s called getting taken by non-humans.

‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.

And what’s rotting away? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. This is called ‘rotting away’.”

Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha:

“I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Well then, Nanda, return the cows to their owners.”

“Sir, the cows will go back by themselves, since they love their calves.”

“Still, Nanda, you should return them to their owners.”

Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, “Sir, I have returned the cows to their owners. May I receive the going forth, the ordination in the Buddha’s presence?”

And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Nanda became one of the perfected.

---------------------

If one avoids getting “caught up” in these eight obstacles, the mind will slant, slope, and incline towards Enlightenment because “Right View” will slant, slope, and incline towards Enlightenment. Right View is to learn, reflect, and practice The Four Noble Truths.

1.) Near shore: this is a designation for the six internal sense bases related to the fetter/taint of “sensual desire”. This is how the mind has craving/desire/attachment through The Six Sense Bases of the eyes, ears, nose, tongue, body, and mind.

2.) Far shore: this is a designation for the six external sense bases related to the fetter/taint of “sensual desire”. This is how the mind has craving/desire/attachment through The Six Sense Bases for the objects of its affection as forms, sounds, odors, flavors, physical objects, and mental objects.

3.) Sink in mid-stream: this is a designation for one who allows excitement and desire to persist. To attain Enlightenment the mind needs to eliminate pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.

4.) Cast up on high ground: this is a designation for the conceit ‘I am’. A person that is “cast up on high ground” is one who allows arrogance, pride, judging, measuring or comparing as superior or inferior to others (i.e. the ego) to persist.

5.) Gets caught by human beings: is someone who lives in association with Household Practitioners; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties.

6.) Get caught by non-human beings: is someone living the holy life with the aspiration [to be reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or austerity or holy life, I will become a heavenly being or one among the heavenly beings.

7.) Get caught in a whirlpool: is a designation for the five cords of sensual pleasure.

8.) Inwardly rotten: someone is immoral, one of unwholesome character, of impure and suspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, wicked.

​