“Monks, these four traits may be known by means of four [other] traits. Which four?

“It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

“It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

[1] “‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through living with another, knows this: ‘For a long time this person has been torn, broken, spotted, splattered in his actions. He hasn’t been consistent in his actions. He hasn’t practiced consistently with regard to the precepts. He is an unprincipled person, not a virtuous, principled one.’ And then there is the case where one individual, through living with another, knows this: ‘For a long time this person has been untorn, unbroken, unspotted, unsplattered in his actions. He has been consistent in his actions. He has practiced consistently with regard to the precepts. He is a virtuous, principled person, not an unprincipled one.’

“‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[2] “‘It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through dealing with another, knows this: ‘This person deals one way when one-on-one, another way when with two, another way when with three, another way when with many. His earlier dealings do not jibe with his later dealings. He is impure in his dealings, not pure.’ And then there is the case where one individual, through dealing with another, knows this: ‘The way this person deals when one-on-one, is the same way he deals when with two, when with three, when with many. His earlier dealings jibe with his later dealings. He is pure in his dealings, not impure.’

“‘It’s through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[3] “‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, does not reflect: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he sorrows, grieves, & laments, beats his breast, becomes distraught. And then there is the case where a person, suffering loss of relatives, loss of wealth, or loss through disease, reflects: ‘That’s how it is when living together in the world. That’s how it is when gaining a personal identity. When there is living in the world, when there is the gaining of a personal identity, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, & pain.’ Suffering loss of relatives, loss of wealth, or loss through disease, he does not sorrow, grieve, or lament, does not beat his breast or become distraught.

“‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

[4] “‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to what was it said?

“There is the case where one individual, through discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is dull, not discerning. Why is that? He does not make statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He cannot declare the meaning, teach it, describe it, set it forth, reveal it, explain it, or make it plain. He is dull, not discerning.’ Just as if a man with good eyesight standing on the shore of a body of water were to see a small fish rise. The thought would occur to him, ‘From the rise of this fish, from the break of its ripples, from its speed, it is a small fish, not a large one.’ In the same way, one individual, in discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question… he is dull, not discerning.’

“And then there is the case where one individual, through discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question, he is discerning, not dull. Why is that? He makes statements that are deep, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. He can declare the meaning, teach it, describe it, set it forth, reveal it, explain it, & make it plain. He is discerning, not dull.’ Just as if a man with good eyesight standing on the shore of a body of water were to see a large fish rise. The thought would occur to him, ‘From the rise of this fish, from the break of its ripples, from its speed, it is a large fish, not a small one.’ In the same way, one individual, in discussion with another, knows this: ‘From the way this person rises to an issue, from the way he applies [his reasoning], from the way he addresses a question… he is discerning, not dull.’

“‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning’: Thus was it said. And in reference to this was it said.

“These, monks, are the four traits that may be known by means of these four [other] traits.”

Hi all, continuing from part 3.

Indexed in Part 1

Do let me know if you're finding this helpful. There hasn't been much discussion other than me.

I've been neglecting to post a link to the sutta. I've been using this one. Mostly because I like the format that is used, though I don't like all the terminology. "Bottle friend" was an interesting one. It was Narada Thera's translation for what we would call "drinking buddy."

This one will be short and I think self explanatory. Basically, don't be this person:

"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous.

"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.

"The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.

"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine[5] causes ruin a man.

"Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders — he declines just as the moon during the waning half.

"Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.

"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.

"Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.

"But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness."

"These four, young householder, should be understood as foes in the guise of friends:

(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.

(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:

(i) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.

(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:

(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.

Alternate translation:

"The talker can be identified by four things: by reminding of past generosity, promising future generosity, mouthing empty words of kindness, and protesting personal misfortune when called on to help.

It's actually almost comically Homer-simpsonesque.

(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:

(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.

(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:

(i) he is a companion in indulging in intoxicants that cause
infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness."

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.

I don't have to go far to remember people like this in my life, and glad I do not have them now.

I think it's probably easier to avoid them as you get older. I think in your 20s and 30s it could be tough.

If you are a Chinese-speaking Buddhist, you can get a comprehensive overview of the Buddhist scriptures here at www.tipitaka.cn.

Dear Dhamma friends,

It is a noble act to rejoice in the merits of others and to dedicate the merits of our own wholesome actions, whether through meditation, generosity, mindful living or simple acts of kindness, for the benefit of all beings.

This thread is a space where we can come together each month to pause, reflect on the goodness we have cultivated and make sincere aspirations for the happiness and well-being of others. It is also a gentle reminder that our practice does not stop with ourselves as it naturally overflows into boundless goodwill for everyone.

Rejoicing and Sharing Merits (Puññānumodana):

You are warmly welcome to dedicate your merits here. It could be for departed loved ones, for guardian devas, or for all beings, seen and unseen, near and far.

Simple Dedication Example:

"May the merits of my practice be shared with all beings. May they be free from suffering, find happiness and progress towards the Deathless."

Aspirations (Patthanā):

Feel free to write (or silently make) any aspirations here. It could be for the progress on the Dhamma path, for finding wise spiritual friends (kalyana-mitta), or for the well-being and liberation of yourself and all beings.

Simple Aspiration Example:

"May this merit help me overcome defilements and walk steadily towards Nibbāna. May my family be protected and guided on the Dhamma path. May all beings trapped in suffering find release."

Asking Forgiveness (Khama Yācana):

It is also traditional to reflect on any mistakes we have made, in thought, speech or action, and make a simple wish to do better.

Simple Example:

"If I have done wrong by body, speech or mind, may I be forgiven. May I learn, grow and continue walking the path with mindfulness."

Sabba-patti-dāna Gāthā (Verses for Dedication of Merit), with Pali and English Text for chanting along if you wish.

Thank you for being here. Even the smallest intention of goodwill can ripple far.🙏

Continuing from Part 2 (where I spelled the Sutta wrong in the title, sorry)

I will continue to use Part 1 as an Index

Where we left off, was, in a sense, the Buddha giving is the first four of the 5 precepts we are already familiar with.

Killing, stealing, lying and adultery,
These four evils the wise never praise.

This next part of the Sutta is where the 5 precepts are going to blow up in to a much more detailed code of discipline.

(3) What are the six channels for dissipating wealth which he does not pursue?

(a) indulgence in intoxicants which cause infatuation and heedlessness; (b) sauntering in streets at unseemly hours; (c) frequenting theatrical shows; (d) indulgence in gambling which causes heedlessness; (e) association with evil companions; (f) the habit of idleness.

So now we have the 5th precept against intoxicants here. But more detail as to the reasoning behind having this as part of our code.

(a) There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness: i. loss of wealth, ii. increase of quarrels, iii. susceptibility to disease, iv. earning an evil reputation, v. shameless exposure of body, vi. weakening of intellect.

i. loss of wealth - the Buddha certainly didn't want you to give up all your money and be poor, but he definitely didn't want you spending on booze!

ii. increase of quarrels - clear I think

iii. susceptibility to disease - cirrhosis anyone?

iv. earning an evil reputation, - Is this how you want to be known?

v. shameless exposure of body - glad to report this never happened to me in my drinking days

vi. weakening of intellect - pretty obvious?

(b) There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:

I have this idea in my mind of your typical reddit poster on r/theravada and I just don't imagine we are big lite night saunterers. But I guess if I'm wrong this is for you:

i. he himself is unprotected and unguarded, ii. his wife and children are unprotected and unguarded, iii. his property is unprotected and unguarded, iv. he is suspected of evil deeds,[3] v. he is subject to false rumours, vi. he meets with many troubles.

However this is where I might look at modern behaviors. What about late night doomscrolling? Reddit? Should you be in bed right now?

(c) There are, young householder, these six evil consequences in frequenting theatrical shows:

He is ever thinking:

i. where is there dancing? ii. where is there singing? iii. where is there music? iv. where is there recitation? v. where is there playing with cymbals? vi. where is there pot-blowing?[4]

I would love for somebody to tell me what pot-blowing is one day. The comments say "a type of amusement" which isn't helpful.

My modern take on this: I think we have to reflect on some of the versions of this that exist today and maybe sort them into more useful categories. I am envisioning here, the streets of the nearest city to wherever the Buddha was, late at night when these things are happening, and though such cities and activities exist now they certainly don't appeal to me.

However I am going to probably enjoy a movie with my wife or with my kid, probably a matinee, and this does not generally impinge upon my mindfulness. I even promised her at some point I'd learn to dance but haven't gotten around to it.

I would however, imagine a 5 hour Netflix binge is something that we should probably consider adding to our modern version of this list.

(d) There are, young householder, these six evil consequences in indulging in gambling:

i. the winner begets hate, ii. the loser grieves for lost wealth, iii. loss of wealth, iv. his word is not relied upon in a court of law, v. he is despised by his friends and associates, vi. he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.

Looking with my divine eye (not really) of r/theravada redditors I don't see a lot of "Vegas baby!" types, but I could perhaps see that there are other ways we might find to gamble our money that exist today. r/wallstreetbets anyone? There are also online forms of gambling.

(e) There are, young householder, these six evil consequences in associating with evil companions, namely: any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his friend and companion.

I thought I had a decent vocabulary, but I had to look up libertine. "person who rejects traditional morals, religious beliefs, and social rules to pursue physical and sensual pleasures."

(f) There are, young householder, these six evil consequences in being addicted to idleness:

He does no work, saying:

i. that it is extremely cold, ii. that it is extremely hot, iii. that it is too late in the evening, iv. that it is too early in the morning, v. that he is extremely hungry, vi. that he is too full.

Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away.”

I have to admit I feel a little called out here. I mean I work very hard, but when I don't, I usually sound exactly like that.

“Tis hard to do as good men do,” etc.—This story the Master told whilst in Jetavana, about alms given in common. Two friends at Savatthi, young men of good position, made a collection, providing all the necessaries to give the Buddha and his followers. They invited them all, provided bounty for seven days, and on the seventh presented them with all their requisites. The eldest of these saluted the Master, and said, sitting beside him, “Sir, amongst the givers some gave much and some gave little; but let it bear much fruit for all alike.” Then he offered the gift. The Master’s reply was: “In giving these things to the Buddha and his followers, you, my lay friends, have done a great deed. In days of old wise men gave their bounty thus, and thus offered their gifts.” Then at his request he told a story.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a brahmin family of Kasi. When he grew up, he was thoroughly educated at Takkasila; after which he renounced the world, and took up the religious life, and with a band of disciples went to live in Himalaya. There he lived a long time.

Once having need to procure salt and seasoning, he went on pilgrimage through the country-side, and in course of it he arrived at Benares. There he settled in the king’s park; and on the following morning he and his company went a-begging to some village outside the gates. The people gave him alms. Next day he sought alms in the city. The people were all glad to give him their alms. They clubbed together and made a collection; and provided plenty for the band of anchorites. After the presentation their spokesman offered his gift with the same words as above. The Bodhisatta replied, “Friend, where faith is, no gift is small.” And he returned his thanks in these verses following: 

“’Tis hard to do as good men do, to give as they can give,
Bad men can hardly imitate the life which good men live.

“And so, when good and evil go to pass away from earth,
The bad are born in hell below, in heaven the good have birth.”

This was his thanksgiving. He remained in the place for the four months of the rains, and then returned to Himalaya; where he practised all the modes of holy meditation, and without a single interruption continued in them until he joined the hosts of heaven.

When this discourse came to an end the Master identified the Birth: “At that time,” said he, “the Buddha’s company was the body of ascetics, and I myself was their leader.”

Funny (more like tragic) how the Buddha's words get so much pushback from within the tradition.

Most times it's not even about obscure teachings, they're just uncomfortable.

However, the more diluted Dhamma gets, the sharper and deeper undiluted Dhamma cuts.

Two small suttas, if they cause discomfort, that's worth investigating why.

https://suttacentral.net/sn12.15/en/sujato

Kaccānagotta

At Sāvatthī.

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

“Sir, they speak of this thing called ‘right view’. How is right view defined?”

“Kaccāna, this world mostly relies on the duality of existence and non-existence.

But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

This world is for the most part shackled by getting involved, grasping, and insisting.

But if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others.

This is how right view is defined.

‘All exists’: this is one extreme.

‘All does not exist’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way:

‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

https://suttacentral.net/sn12.16/en/sujato

A Dhamma Speaker

At Sāvatthī.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

Hi everyone,

I am moving to Chiba, Japan, and I am looking to connect with other Buddhist meditators in Chiba/Tokyo and build a small local sangha. My own practice is Mahasi noting, but I'd love to meet anyone with a Buddhist meditation practice.

No teaching involved, just practitioners looking to connect and maybe sit together. If there's enough interest, I'll host an informal meetup in a café in Chiba/Tokyo (wherever's convenient for people), and maybe eventually move to sitting together.

If you're interested, DM me a little about yourself and your practice, and roughly where you're based, so we can connect :)

So I am not Buddhist (nor Hindu) and I often came here to ask questions and saying why I disagree. I said "My desires are lower than others so I should not have so much pain" that was my strongest certainty that this doesn't work but today I realised something. I had less desire for sensual pleasures which Buddhist and Hindu gurus usually talk about. So I believed I am better than others but I had a very strong desire since childhood which was PERFECTIONISM. I could not accept doing any work less than perfect and prove myself better. And because of this I tried too hard and ended up miserable losing all the energy. I think my family is responsible for this programming of mine. They are the worst. Now because of them I suffered so long.

Also this perfectionism feels instinctive. I don't think too much either. I just have an urge to make the 100% effort.

So I admit I was wrong about what I said earlier.

There are some reflections on sankhara´s in relation to dependent origination. If anyone has any feedback or can point to some mistakes, that would be helpful.

Sankhara etymologically has the meaning of being 'put together'. It means that sankhara's are not only best understood in relation to other things, but that sankhara's only can be understood in relation to how they arise dependent upon other things arise or cease. If something like craving is taken, it often is understood as some a thirst or dart that is suffering. But this would be to understand craving as something unto itself, which foregoes the dimension of its constructed nature.

Rather, if it is understood as sankhara, it can be understood that the craving or thirst arises dependent upon this dart arising together with consciousness. If the dart 'is put together' with consciousness, that being-put-togetherness is the sankhara of craving. Without the dart, there is no craving. Without the consciousness, there is no craving. Both these conditions need to co-arise for there to dependently arise the new condition of craving.

This condition, if there is ignorance about its arising and the path to its ceasing, will continue to condition consciousness. And that means that consciousness get stitched into consciousness as long as there is ignorance about the cessation of this stitching process. If one is mindful of greed, hatred, delusion, one doesn't get 'stitched' in with that greed hatred and delusion, which is basically consciousness that is burning or thirsting for release, i.e. craving.

Whats interesting is that ignorance arises dependent upon the taint ignorance (MN9). The constructed dimension of ignorance is that is apparantly is able to construct ignorance.

Evening Dhamma talk from 15 July 2026, nine minutes audio, plus transcript.

https://www.dhammatalks.org/audio/evening/2026/260715-what-s-constant-what-s-not.html

YouTube link: https://youtu.be/noniqjvWyD8

The Pali term anicca is often translated as “impermanent.” And I’ve had people ask me, “The Buddha says that if things are impermanent, they’re stressful, they’re suffering, but is that always the case? The fact that an illness is impermanent, that’s good. The fact that a bad situation is impermanent, that’s good, too. So why is impermanence necessarily associated with suffering?”

Partly it’s a problem of translation. Anicca is the opposite of nicca. Nicca means constant. Anicca, the negative, means inconstant. That’s where the suffering is: You want to rely on things, but they’re unreliable.

Or as the Ajaan Chah used to like to say, things are not for sure; things are uncertain. We have to live with a lot of uncertainty. We like to have things nailed down, but we find that some situations are really bad, and they last a lot longer than we’d like them to. Some situations are good. We’d like to have them last long, but they don’t, which means we can’t plan without allowing for other contingencies. That’s the inconstancy we have to live with.

As with the future: You’re meditating right here, right now, and there are two ways you can drive yourself crazy about the future. One is that you look at how much has to be done, but you also have a strong sense that you don’t know how much time you’ll have to practice. It makes you nervous. It makes you concerned. The opportunities, the openings that you have to practice may close down at any time. So you can suffer because of the thought that the future may provide too little time.

Then there’s the other side. You realize this is a long practice we have, and you wonder if you’re up for it. Are you going to have the stamina? Will you last? Will you have the endurance to see it through? That’s a future with too much time for you to bear.

So you can suffer from a sense of too little time. You can suffer from a sense of too much time. In both cases, it’s uncertain. The person who’s thinking, “I have only a little time,” may have a lot of time. The person who thinks, “I have a lot of time,” may not have much time at all. So it’s good not to pin your expectations on what you think will happen in the future. Focus on right here, right now—and you’ll find something that’s actually constant right here, right now.

Here again, Ajaan Chah: He notes that the principle of cause and effect is constant. Skillful intentions lead to good results; unskillful intentions lead to bad results. That principle is constant. So pin your hopes there. You have the opportunity right now to do something good with this breath, with this moment of intention. Foster good intentions. Stay with your breath. Observe your breath. Be as sensitive as possible to your breathing. Get the mind to settle down and engage in all the aspects of the practice: virtue, concentration, and discernment, based on generosity.

If you trust in the principle of causality, this is where your certainty lies. You put good causes into the system, and good things will have to come out. As for how soon they’ll come out, or how strong the good results will be, that’s something you can’t plan ahead of time. But you know that good in, good out, at some point. That’s enough certainty to work with. Focus right here, right now on putting good things into the present moment. Whether the future is long or short, at least you’ll meet with good things in the future by doing good things now.

So you have to ask yourself: Which do you have more confidence in? Your anticipation for the future, or your trust in the Buddha’s awakening? After all, this is the message of the Buddha’s awakening: that human action does make a difference. When he discussed the different teachings that were available in his time, he was always very critical of those that said that your actions make no difference, that action is unreal, or that everything is predetermined from the past. His awakening showed that that wasn’t true.

I’m reading a book on time right now. The author is trying to make the case that time is reversible. Given the laws of physics, time could run backwards, and in fact it probably does. But there’s something wrong about the way we perceive things that makes us think that it goes in only one direction.

Yet if that were the case, there would be no path to the end of suffering. So there’s something wrong with that deterministic, materialistic worldview. Even though it claims to be scientific, it’s based on some assumptions, like the idea that physical laws have to be totally predictable and are totally determinative. I don’t know if they are. But the Buddha is saying something else can be predicted: You put good things into the system—especially skillful intentions—and good results will have to come out. You put unskillful intentions in, bad things will have to come out. That’s something you can rely on—because as the Buddha saw, it is possible to put an end to suffering. There is a path of practice that does end suffering and it does make an irreversible difference. So have some trust in that, more than you trust your fears for the future, your anticipations, your hopes for the future. Place your hopes in your actions right here, right now.

Someone once said that there is no word for “hope” in Buddhism. That’s not true. There are actually two words: āsā and paṭikaṅkā. But they’re not idle hopes, just sitting around hoping that somebody will take care of you. They’re more a sense of hope that your faith in the Buddha, your trust in the Buddha, will pay off when you act on the principles of his teaching. That’s well-grounded hope. There are many people in the past who’ve said, “Yes, it’s true what he said, and if you work on his path, you’ll be able to test it for yourself and see that it’s true for you, too.”

The important thing is that you place more faith in the principle of causality that he discovered than you do in your anticipations for the future, your fears for the future. Those anticipations, those fears, are really uncertain. The certainty lies in the principle of causality that the Buddha discovered, that you do have freedom of choice. There is a pattern by which actions and their results play out, but it’s a pattern that can be manipulated so that it leads to good results.

That’s something you can do. And you do it by focusing on what you’re doing right here, right now, not concerned about the future, confident that if you put good causes into the system right here, right now, the future will have to come out good at some point. Don’t pin your hopes on its coming out good at any one particular point in time, though, but what else is there to hope for? If you spend the present moment putting bad causes in, you’re certainly not helping the situation. You put good causes in; good things will come out well. When? You don’t know. But put more faith in the goodness than in the when. Put more faith in the Buddha’s awakening than in your anticipations for the future.

Have a good sense of what you can and cannot trust, of what’s constant and what’s inconstant. Cause-and-effect is a constant principle. It was true in the Buddha’s time. It’s true now. And it’s a cause and effect that has room for free choice. That’s where your hope lies.

So make good choices right now. That’s what you can put into the system. That’s all you can put into the system, but it’s plenty.

Idk if Buddhists agree with me. But I hate life. Idk about rebirth but if does exist then I am planning to abandon desires so it never happens. I do freestyle practice without sticking to religions.

Currently my goal is to get rid of all desires except gaming. This includes giving up sexual, food, argument, morality, etc. These I will stop. If death comes nearby then I will stop gaming too.

Btw, the point of this post. I want to argue with someone that life deserves hate and not sure what Buddhists think about it. I want to use it for validation.

That makes the differences between their lives appear small

There are such heavens where pleasures and happiness are more than what a common person with an undeveloped mind could immagine.

There are such hells where suffering is more brute than anything experienced by a human being in this world.

Its my view.

Im working my way through this subreddits wiki reading sugestions.

Ive read most of (p102) refuge by thanissaro bhikkhu, Its been an amazing journey for me as ive read this coupled with meditation.

Most of the book i understand to some extent but when it got to dependent co-arising I found it very technical and hard to follow. Im a very visual thinker and usually rely on metaphors or pictures to explain complex relationships between two items.

I am stumped, please explain as simply as can be , what is dependent co-arising?

TO CATCH A THIEF

Another problem arose when it became known that the nuns had planted

fruit trees. At the beginning, people would come in to ask for a few of

the papayas, guavas, lemons or bananas; after a while, they came to steal.

One of the nuns resident at that time remembers the skilful way Luang

Por solved the problem:

“The thieves would usually sneak in at about eight or nine at night while

the monks were attending the evening session. One day Luang Por told

some postulants to cut some of the largest korm thorn bushes and conceal

them by the side of the path used by the thieves. That night he had monks

wait at three points along the path. He himself was at the first point close

to where the thieves would steal the papayas. The second point lay half-

way along the path, and the third was near to the thorn trap.

“At the expected time, the thieves came into view carrying bags and

baskets. While they were engrossed in picking the papayas, Luang Por

gave a signal and the thorn bushes were placed length-wise along the path.

The bushes were big. Every branch was covered with sharp thorns and

they covered the path completely.

“When Luang Por estimated that the thieves had almost filled their bas-

kets, he coughed softly. The cough wasn’t loud enough to make them

panic and throw away their booty immediately, but it was enough for

them to decide they needed to leave quickly. The thieves lifted the baskets

to their shoulders and hurried off, half-walking, half-running. When they

reached the second point Luang Por shouted out from behind them: ‘Did

you see anyone go that way?’ ‘Where are they? Where are they?’, the

monks hiding at the second point shouted back.

“Hearing these voices the thieves got really scared and started to run

like crazy. When they reached the third point the monks hiding there

made a commotion. Meanwhile, behind them, the monks from the first

two points were chasing them down the path. The sound of shouts and

whoops filled the forest. Now the thieves really panicked. They threw

down the baskets and lengths of cloth wrapping the papayas and sprinted

away – straight into the thorn bushes. The first thief suddenly felt the

pain and pulled up sharply. The second one cannoned into him and the

two of them crawled around trying desperately to free themselves from

the thorn bushes. Their groans of pain were deafening. Anyway, they

were so afraid that, finally, they managed to get free and ran off back to

their village.

“Luang Por had the postulants gather up the evidence, the baskets and

the khaoma cloths. He knew the identity of the thieves would be no secret,

because they would be laid up in bed for two or three days before their

children would be able to pull out all the thorns. After that time had

passed he sent for the Village Headman.

“Luang Por said, ‘Tell them to come and collect their baskets and cloths.

They dropped them in the forest. Tell them they don’t have to be afraid.

Tell them to come and get them from me. They’ve left them here a long

time already. If they don’t hurry the papayas will have dried up and they

won’t be able to sell them.’

“One of the thieves came. Luang Por spoke to him kindly, without scolding,

and taught him to carry on an honest livelihood and to give up thieving;

the papayas weren’t worth the bad kamma. After that, the thefts ceased.”

Source: Stillness Flowing – The Life and Teachings of Ajahn Chah

“Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?

Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding sights … eye consciousness … eye contact … painful, pleasant, or neutral feeling that arises dependent on eye contact, without dispassion for it and giving it up, you can’t end suffering.

Without directly knowing and completely understanding the ear … the nose … the tongue … the body … the mind, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises dependent on mind contact, without dispassion for it and giving it up, you can’t end suffering.

This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.

By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?

By directly knowing and completely understanding the eye … the ear … the nose … the tongue … the body … the mind, having dispassion for it and giving it up, you can end suffering. By directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises dependent on mind contact, having dispassion for it and giving it up, you can end suffering.

This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”

SN 35.26: Paṭhamaaparijānanasutta—Bhikkhu Sujato

Ever notice how the Buddha image is sitting? Is his head bent back? Is it hanging down in front? He’s sitting there just right. So right now, let’s make our bodies just right, our minds just right. If the mind and body aren’t just right, there won’t be any stillness. Have you ever noticed that things whose goodness isn’t just right aren’t really good? When things are good, it’s because their goodness is just right in every way. You don’t have to look far away. It’s like the curry we eat. If it’s too salty, is it good? If it’s too bland, is it good? When a cook fixes curry, she puts everything together just right. She aims at “just right.” So today let’s make our bodies just right, our minds just right.