Craving☁️dark quality View in explorer

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the end of suffering.

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning embers and a blind man mistaking a filthy rag for a spotless white cloth.

The Buddha corrects Ānanda’s assumption that dependent co-arising is easily understood. He provides a profound, detailed exposition of causality, tracing both the cycle of existential rebirth and the moment-to-moment roots of human conflict back to craving and felt experience. The discourse explores the intricacies of self-designation, the seven planes of consciousness, and the eight liberations.

The venerable Sāriputta delivers a comprehensive exposition on “Right View,” detailing sixteen ways a noble disciple achieves clarity in the Dhamma. By understanding the wholesome and unwholesome, nutriments, the Four Noble Truths, dependent origination, and the taints—including their arising and cessation—a disciple abandons underlying tendencies and realizes the end of suffering.

When a misguided monk clings to the idea of an unchanging consciousness that “wanders through rebirths,” the Buddha corrects him, revealing the truth of dependent co-arising. Consciousness, like fire, arises only through conditions. Tracing the cycle of existence from the four nutriments and conception to the snare of sensory reaction, he shows the way to the complete exhaustion of craving.

Raṭṭhapāla ordains after a fierce struggle with his parents and attains liberation. He later explains to King Korabya the four Dhamma summaries, revealing that despite worldly success, the world is fundamentally unstable, lacks shelter, offers no ownership, and remains forever insatiable.

When asked if he teaches a gradual training, gradual practice, and gradual progression, the Buddha details a sequence from virtue and sense restraint to the heights of meditation. Through the analogy of a traveler on the road to a city, he explains that while Nibbāna exists, he is merely one who shows the path. Success depends on the practitioner walking the path provided.

When the Buddha fails to achieve reconciliation among quarrelsome bhikkhus at Kosambi, he withdraws into solitude and later encounters an inspiring community of monks devoted to liberation. He teaches them the path of inner purification based on his own practice prior to full awakening—discerning and abandoning eleven subtle impurities of mind, developing collectedness in three ways, and realizing unshakable liberation.

The Buddha affirms the Four Noble Truths as the core of his teaching and praises venerable Sāriputta’s deep understanding of them, who then expounds the truths, detailing suffering in all its forms, the arising of suffering rooted in craving, the end of suffering, and the Noble Eightfold Path as the way of practice leading to the end suffering.

The immediate wearing away of the taints occurs when personal existence views, dogmas, and doubt are seen for what they truly are: transient intentional constructs dependently arisen from ignorance-contact.

The Buddha describes craving as a pervasive net that entangles the mind. He analyzes thirty-six modes of mental stirring—eighteen internal ways of conceiving the self and eighteen external ways of identifying with the world. Expanded across time, these 108 cravings form the “tangled ball of thread” that binds beings to the cycle of rebirth.

The Buddha explains that ignorance regarding the six sense fields fuels infatuation, craving, and the five aggregates, leading to distress. Conversely, knowing and seeing the senses truly abandons craving and fulfills the Noble Eightfold Path. By coupling tranquility with penetrative vision, the practitioner comprehends the aggregates, abandons ignorance, and realizes true knowledge and liberation.

A series of questions and answers between venerable Sāriputta and venerable Mahākoṭṭhita that clarify subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

The Buddha teaches a progressive path of mental refinements to transcend the world, moving through the imperturbable and the formless attainments. He warns Ānanda that even the highest equanimity can become a “best clinging.”

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the good Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

Ignorance is the forerunner in the arising of unwholesome qualities, and true knowledge is the forerunner in the arising of wholesome qualities.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

The Buddha explains the four kinds of nutriments that sustain beings that are existing and support those seeking birth, and how they arise from craving.

The Buddha shares verses on the great heroes who wander freely, taintless, boldly roaring their lion’s roar.

In reply to the headman Asibandhakaputta’s question about whether the Buddha could cause all beings to be reborn in heaven, the Buddha explains that destiny after death depends on one’s own deeds, not on others’ prayers or rituals. Using similes of a boulder sinking and ghee rising in water, he shows that virtue uplifts, while evil conduct leads to downfall.

The Buddha details twelve causes of ruin to a deity. These downfalls include detesting the Dhamma, extreme pride, laziness, neglecting aging parents, and gambling. A wise person avoids these to reach an auspicious world.

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

The venerable Udaya approaches the Buddha with questions about liberation through final knowledge, the fettering of the world, and how to live mindfully for consciousness to cease.

The Buddha shares the four kinds of persons — those who cultivate the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna while perceiving gratification — and the difference in their rebirths.

The Buddha shares the four kinds of persons — those who cultivate loving-kindness, compassion, appreciative joy, and equanimity while perceiving gratification — and the difference in their rebirths.

The Buddha clarifies the proper path of a true ascetic, illustrating that internal purification, not external practices, defines true asceticism. The Buddha also describes the wearing away of the taints, the cultivation of the four immeasurable states, and the taintless liberation of mind using similes of a concealed weapon and a cool pond.

When asked about the state of peace and the way of practice to reach it, the Buddha describes this state as being steady and unruffled, like the middle of the ocean where no wave arises. He then shares the way of practice to achieve it without delay: guarding the senses, letting go of indulgence, to be a meditator who cultivates wakefulness, and through investigation, abandoning a host of unwholesome qualities.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

A lay disciple asks the Buddha why greed, aversion, and delusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and brahmins. The Buddha also describes the abandonment of the five hindrances, the four |jhānas::::jah-naas|, and the three knowledges using similes.

The Buddha explains to the Sālā householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

The Buddha explains to the Verañja householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

A series of questions and answers between the lay follower Visākha and bhikkhunī Dhammadinnā that clarify subtle yet important aspects of the teachings. Topics covered include personal existence, Noble Eightfold Path, intentional constructs, attainment of cessation of perception and what is felt, felt experience, underlying tendencies and various counterparts.

Exploring the paradox of suffering, the Buddha details four ways of taking up practices based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future. Ignorant beings chase immediate pleasure leading to suffering, while the wise prioritize long-term happiness and liberation.

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

The Buddha provides a detailed analysis of the six sense bases, differentiating worldly feelings based on attachment from those born of renunciation and insight. He outlines a progressive path of abandoning lower states for higher ones, guiding practitioners through refined meditative states toward complete liberation.

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

The Buddha describes the three kinds of craving - 1.) craving for sensual pleasures, 2.) craving for existence, and 3.) craving for non-becoming.

Beings come together and associate with other beings according to their disposition. Therefore one should avoid associating with those that are lazy and keep company with the wise.

The Buddha explains how the livelihood of subsisting on alms, although the lowest of livelihoods, is a sensible choice for those who hope to discern a complete end to the entire mass of suffering.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

The Buddha describes the four uprisings of craving that can arise in a bhikkhu - 1.) for a robe, 2.) alms food, 3.) lodging, and 4.) for this or that state of existence.

The Buddha uses the simile of a person being carried down by a lovely and alluring river current to illustrate the painful results of craving and indulgence in the internal sense bases.

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and what is this person‘s great fear.

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and from what is this person not yet freed.

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and what determines this person‘s destiny.

By what is the world held bound? What is its means of locomotion? By the abandoning of what, is every bond cut?

A young deity asks how to escape the body, described as a defiled form with “nine openings” bound by greed. The Buddha explains that escape requires severing specific mental bonds - one must cut the “strap” of grudge and the “harness” of craving, and uproot all harmful desires.

The Buddha, after walking back and forth in the open air for much of the night, lies down in the lion's posture. Māra approaches him and taunts him for sleeping.

A brahmin asks the Buddha whether the one who acts is the same as the one who experiences the result. The Buddha points these as two extreme views, and without approaching either, explains the arising of suffering and its ending through the principle of dependent co-arising.

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

Likening consciousness to a sunbeam entering through a window and becoming established on a wall or on the ground, the Buddha reveals how a future renewed existence comes to be through lust, delight, and craving.

The Buddha uses a simile of a bronze cup of beverage mixed with poison to illustrate how craving for agreeable and pleasant sense experiences leads to acquisition and suffering, while wisely seeing their impermanent nature leads to the end of suffering through the abandoning of craving.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

Craving for forms, sounds, odors, tastes, tangible objects, and mental objects is impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry.

What sustains the journey between lives? Using the vivid simile of a flame flung by the wind, the Buddha explains the transition of consciousness and the distinction between a being with fuel and one without.

The four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that ‘This is the truth’ are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

When the wanderer Kuṇḍaliya asks the Buddha about the purpose of his living the spiritual life, the Buddha describes a gradual path, beginning with sense restraint and leading to the experience of the fruit of true knowledge and liberation.

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that ‘This is the truth’ are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

The Buddha recounts his striving and meditation under the Nerañjarā river, where he was approached by Māra. The Buddha rejects Māra's temptations and describes the qualities of a true practitioner who conquers Māra's army.

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

Can seeing the pure in another purify one still bound by attachments? A sage’s purity is not found through another, nor through what is seen, heard, or sensed. While the attached mind swings like a monkey from branch to branch, the wise one, having relinquished all grasping, abides unbound.

The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.

Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed. The sage ends craving for various states of existence and stands equanimous.

The venerable Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

The venerable Dhotaka asks the Buddha to free him from doubt and teach the principle of peace. The Buddha explains that liberation cannot be bestowed by another but arises from directly knowing the Dhamma. He instructs Dhotaka to see even the act of knowing as a ‘sticking point’ in the world, and to abandon craving for any state of existence.

The venerable Upasīva asks the Buddha for a basis to rely upon to cross the great flood of existence. He then inquires about the destiny of one who is fully liberated.

The venerable Nanda asks: Is a sage defined by knowledge or by way of life? The Buddha replies that neither views nor observances lead to liberation. Only by abandoning all fixed ways and by completely comprehending craving does one cross over the flood.

The venerable Todeyya asks the Buddha about the characteristic of deliverance of one free from sensual desires and without doubt.

The venerable Piṅgiya, enfeebled by old age, asks the Buddha for a teaching to abandon birth and aging in this very life.

The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their consciousness in the three realms of existence: sensual, form, and formless.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their intention and aspiration in the three realms of existence: sensual, form, and formless.

Five people who sleep little at night and stay awake much.

A number of elder bhikkhus are discussing the meaning of the Buddha's words from the verse on ‘Metteyya’s Questions’ in the Sutta Nipāta. They each share a well-spoken explanation and then present it to the Buddha, who presents his intended meaning when he spoke those words.

On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.

Observing Aññāsi Koṇḍañña reviewing his liberation from craving, the Buddha utters an inspired verse praising the arahant who is rootless, unbound, and beyond reproach.

When hostile brahmins block a well with chaff to prevent the Saṅgha from drinking, the water miraculously clears for the Buddha.

The Buddha expresses an inspired verse on the uninclined nature of Nibbāna, which is hard to perceive.

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, affection, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete wearing away of the taints.

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Dhammapada verses 334–359 depict craving as a binding force, likening it to a creeping vine, a trapped hare, and a spider’s web. The wise cut these bonds, free from passion, aversion, illusion, and longing, crossing beyond birth and aging. The highest gift is the Dhamma, surpassing all wealth and pleasures, and the destruction of craving is the greatest victory. Offerings to those free from defilements bear the greatest fruit.

Dhammapada verses 360–382 depict the ideal bhikkhu as one who restrains the senses, body, speech, and mind, leading to freedom from suffering. Emphasis is placed on mindfulness, inner joy, collectedness, and self-reliance. Through discipline and reflection, the bhikkhu advances towards the peace of Nibbāna, shining like the moon freed from clouds.