Singing, dancing, and excessive laughter are all considered inappropriate expressions for the Noble Ones. The appropriate expression of joy for one who delights in the Dhamma is simply a gentle smile, reflecting dignified restraint.

“Bhikkhus, in the |Vinaya::code of monastic discipline rules, training [vinaya]| of the Noble Ones, singing is considered |wailing::crying [ruṇṇa]|; dancing is considered |madness::insanity [ummattaka]|; and excessive laughter that bares the teeth is regarded as |childishness::immaturity, juvenile behavior [komāraka]|. Therefore, bhikkhus, let there be a severing of the bridge to singing, a severing of the bridge to dancing. For those who |delight in::take joy in [pamodita]| the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, a mere gentle smile is fitting ^[1].”

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

They may experience |sharp pain::severe pain [pharusa + vedanā]|, or the |fracturing::injuring, breaking [bhedana]| of the body; Or else |grave illness::serious affliction, heavy suffering [garuka + ābādha]|, or they may fall into |mental confusion::insanity, madness [cittakkhepa]|.

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.

“Venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of body, but not cultivation of mind. They are touched by bodily painful |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]|. In the past, when one was touched by bodily painful feeling, one’s thighs would become stiff, one’s heart would burst, hot blood would gush from one’s mouth, and one would be overwhelmed by madness or insanity. So then the mind was subservient to the body, the body wielded mastery over it. And why is that? Because the mind was not cultivated. But, venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of mind, but not cultivation of body. They are touched by mental painful feeling. In the past, when one was touched by mental painful feeling, one’s thighs would not become stiff, one’s heart would not burst, hot blood would not gush from one’s mouth, and one would not be overwhelmed by madness or insanity. So then the body was subservient to the mind, the mind wielded mastery over it. And why is that? Because the body was not cultivated. Venerable Gotama, it has occurred to me: ‘Surely venerable Gotama’s disciples abide pursuing cultivation of mind, but not cultivation of body.’”

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Then Sāḷha, Migāra’s grandson, and Sāṇo, Sekhuniya’s grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra’s grandson:

The Buddha explains the three unwholesome roots and the three wholesome roots.

“Bhikkhus, there are these three unwholesome roots. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the foot of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”