Radical Attention☀️bright quality View in explorer

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.

Using the role of food as nutriment that sustains and endures the body, the Buddha describes the nutriments for the arising and growth of the five hindrances and the seven factors of awakening.

While a first point of ignorance is not discerned, it can be discerned that ignorance has a supporting condition. The Buddha explains the nutriments for ignorance and the nutriments for true knowledge and liberation, along with how they are fulfilled.

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.

Framing the distinction between passion, aversion, and delusion, the Buddha explains their differing degrees of blameworthiness and persistence. He then teaches how to abandon each of these unwholesome roots through radical attention to specific meditative antidotes.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, dispelling, and cultivation.

The Buddha attained the unsurpassed liberation through radical attention and radically striving aright.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

Which things should a virtuous bhikkhu radically attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should radically attend to the five aggregates that are subject to clinging.

Attending superficially causes the five hindrances to expand and the awakening factors to cease. Attending radically leads to the abandoning of the five hindrances and the awakening factors to reach fulfillment.

The Buddha describes the nutriments for the sustenance of the five hindrances and the seven factors of awakening.

The Buddha provides an eight-step psychological framework regarding the underlying nature of human experience.

With superficial attention arises thoughts of sensuality, ill will, and harm. By turning his mind toward the Triple Gem and his own virtue, the practitioner can discover the uplifting joy needed to make an end of suffering.

By radically attending to the impermanence of the five aggregates, a bhikkhu becomes disenchanted; with delight and passion worn away, the mind is well liberated.

Which things should a learned bhikkhu radically attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should radically attend to the five aggregates that are subject to clinging.

By radically attending to the impermanence of the six sense bases, a bhikkhu becomes disenchanted; with delight and passion worn away, the mind is well liberated.

By radically attending to the impermanence of the external sense bases, a bhikkhu becomes disenchanted; with delight and passion worn away, the mind is well liberated.

The Buddha teaches that accomplishment in radical attention is the foundation for cultivating the noble eightfold path.

The Buddha teaches that accomplishment in radical attention naturally leads to the cultivation and frequent practice of the noble eightfold path, culminating in the dispelling of passion, aversion, and delusion.

The Buddha teaches that all wholesome qualities are rooted in radical attention. Supported by this radical attention, a practitioner is expected to naturally develop and cultivate the seven awakening factors, maturing in relinquishment.

The Buddha details how a stream-enterer declares liberation from lower realms: by abandoning five perilous animosities, fulfilling the four factors of stream-entry, and thoroughly penetrating the principle of dependent co-arising.

Using the simile of Jambudīpa's rare delightful parks amid rugged terrain, the Buddha illustrates how rare it is to be reborn as a human, to encounter the Dhamma, and to gain the taste of liberation.

The Buddha explains that to enter upon the fixed course of rightness, one must not disparage the teaching, speaker, or oneself, but listen with a settled mind while paying radical attention.

The Buddha explains to Mahāli that bad kamma is rooted in greed, hatred, delusion, superficial attention, and a wrongly directed mind. Good kamma stems from their opposites, including radical attention, which together distinguish unrighteous conduct from righteous conduct.

The Buddha reveals the ten foundational dynamics of all phenomena. Rooted in desire and brought into being through the steering of attention, all phenomena converge on feeling, are surpassed by wisdom, and ultimately culminate in Nibbāna.

There is no other single internal factor as helpful as radical attention for a trainee bhikkhu who is aspiring for the highest goal.

The Buddha contrasts the body’s visible decay with the mind’s instability, which is clung to as ‘self’, comparing it to a restless monkey jumping between branches. He teaches that wisdom arises from understanding the full twelve-link chain of dependent co-arising, which explains the origin and cessation of all suffering.

The Buddha explains that while one can become detached from the decaying body, it is harder to detach from the mind, which is far more fleeting. He illustrates the principle of dependent co-arising with a specific example—just as fire arises from rubbing two sticks together and ceases when they are separated, so too feeling arises from contact and ceases with the cessation of contact.

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

The Buddha explains the importance of accomplishment in radical attention in the development and cultivation of the noble eightfold path.

The Buddha teaches that accomplishment in radical attention naturally leads to the cultivation and frequent practice of the noble eightfold path, culminating in the dispelling of passion, aversion, and delusion.

The Buddha teaches that accomplishment in radical attention naturally leads to the cultivation and frequent practice of the noble eightfold path, culminating in the dispelling of passion, aversion, and delusion.

Just as dawn precedes and predicts the rising of the sun, so too does accomplishment in radical attention precede and predict the arising of the seven factors of awakening for a bhikkhu.

Attending superficially causes the five hindrances to expand and attending radically leads to the awakening factors to reach fulfillment.

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

The Buddha explains what causes the hindrances to arise and how to abandon them.

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, radical attention, clear comprehension and lack of it, and bad friendship.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and superficial attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

The Buddha explains the consequences of negligence and diligence, idleness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and radical attention, clear awareness and lack of it, bad and good friendships, and good and bad habits.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the good Dhamma, and the actions that lead to the harm of many people.

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

The Buddha contemplates dependent arising in forward order just after his full awakening.

The Buddha contemplates dependent arising in reverse order just after his full awakening.

The Buddha contemplates dependent co-arising in forward and reverse order just after his full awakening.

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.