Contempt☁️ dark quality View in explorer

The Buddha outlines a ten-step causal chain revealing how foundational vices like shamelessness lead to suffering, and how cultivating moral prudence and diligence systematically eliminates the root defilements to achieve final liberation.

The venerable Mahāmoggallāna enumerates sixteen unwholesome qualities, such as being irritable, a denigrator, and deceitful, that make someone difficult to admonish. He then teaches the method of self-inference—understanding that our flaws are just as disagreeable to others as theirs are to us.

The Buddha offers a stark contemplation of the human body, detailing its internal parts, secretions, and ultimate decay. Recognizing this reality dismantles the illusion of physical beauty constructed by ignorance, leading the wise practitioner to the deathless peace of Nibbāna.

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.

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 explains the difference in the results of giving disrespectfully and giving with respect. Recalling his past life as the brahmin Velāma, he shows that inner purity and wisdom surpass even the grandest charity—feeding one with right view, cultivating loving-kindness, or realizing impermanence even for a brief time brings far greater fruit than any lavish gift.

The Buddha explains that one lacking integrity cannot discern the true nature of others, while a person of integrity discerns both the good and the bad. The discourse contrasts their ethics, views, and associations, revealing their vastly different karmic destinations.

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

The Blessed One describes beings who are overcome by respect or by disrespect or by both, and their rebirth. The true person is one who is collected, detached, and delights in the wearing away of grasping.

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 outlines the parameters for a constructive conversation. True noble conversation avoids fault-finding and arrogance, serving only to generate clarity, comprehend the Dhamma, and achieve liberation through non-clinging.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

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.

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.

Witnessing the factional splitting of the Nigaṇṭhas after their leader's death, Ānanda voices concern about the future harmony of the Saṅgha. The Buddha responds by explaining the six roots of dispute, four types of legal issues, and seven procedural methods for settling them. He concludes by teaching six principles of cordiality to foster lasting unity and mutual respect.

The Buddha contrasts a person of integrity with one lacking integrity. A person without integrity uses worldly status, ascetic practices, or deep meditative attainments to exalt themselves and disparage others. Conversely, a person of integrity prioritizes the Dhamma and non-identification, avoiding all conceit to realize the cessation of conceiving.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual happiness, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

The Buddha describes the abandoning of contempt as a security for non-returning.

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, arrived at a state of prolonged suffering. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the cessation of suffering.

When King Pasenadi of Kosala asks the Buddha if he has also awakened to the unsurpassed perfect awakening, the Buddha affirms that he has.

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.

The Buddha shares the six roots of disputes - 1.) irritable nature and resentment, 2.) denigration and contention, 3.) envy and miserliness, 4.) deceit and hypocrisy, 5.) evil desires and wrong view, 6.) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

The Buddha shares seven factors that make a family unsuitable to approach or sit with, such as failing to greet pleasantly, concealing wealth, or giving disrespectfully.

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.