Fear Of Wrongdoing☀️ bright quality View in explorer

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, and the three knowledges using similes.

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and what is felt.

The Buddha describes the four qualities that distinguish a person of integrity from one lacking in integrity.

The Buddha describes seven kinds of persons and likens them to those in water — from those submerged in unwholesomeness to those who cross over fully. They represent the stages from spiritual stagnation to full awakening, including stream-enterers, once-returners, non-returners, and arahants.

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 young brahmin Subha asks the Buddha why human beings experience such vast disparities in lifespan, health, wealth, and wisdom. The Buddha explains that beings are the owners and heirs of their actions. He details specific unwholesome and wholesome behaviors, showing exactly how each shapes future rebirths and human conditions.

Through a simile of a tree, the Buddha describes the importance of the sense of right and wrong and fear of wrongdoing as the foundation for cultivating wholesome qualities and the path to liberation.

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

The Buddha explains the faults concerning this life and the next life, the strivings for laypeople and those who have gone forth, the things that cause regret and do not cause regret, the importance of not resting content with wholesome qualities, the two things that cause regret and do not cause regret, the two dark and bright qualities, and the two occasions for approaching the rains retreat.

The Buddha describes the seven powers of faith, energy, conscience, fear of wrongdoing, mindfulness, collectedness, and wisdom.

The Buddha describes the seven kinds of wealth in detail, of faith, virtue, conscience, fear of wrongdoing, learning, generosity, and wisdom. One who possesses these is not poor; their life is not lived in vain.

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

The Buddha details seven distinct qualities through which beings inevitably bond by way of the elements, whether unwholesome or noble.

Exploring groups rooted in lack of faith, the Buddha shows how spiritual confidence or skepticism determines our companions over time.

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

The Buddha presents pairs including freedom of heart and freedom by wisdom, conscience and fear of wrongdoing, good friendship and being easy to instruct, and skill in elements, offenses, and their resolution.

The Buddha analyzes the five trainee powers, explaining what it means to possess faith, conscience, fear of wrongdoing, steadfast energy against unwholesome states, and penetrative wisdom that sees arising and passing away.

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

These two bright qualities protect the world - 1) sense of right and wrong and 2) moral dread.

The Buddha demonstrates how lack of conscience draws unwholesome individuals together, while conscientious practitioners gravitate toward wise companions.

Beginning with moral recklessness, the Buddha reveals how those who lack dread of wrongdoing band together in ignorance, whereas those endowed with prudence and wisdom unite in noble fellowship.

Contrasting scattered minds with stillness, the Buddha shows that the distracted congregate with the distracted, whereas the collected, conscientious, and faithful naturally come together and associate with the wise.

Contrasting ethical failure with virtue, the Buddha demonstrates that the unprincipled inevitably band together with the unprincipled, whereas the virtuous and conscientious gather around wise and noble companions.

The Buddha presents the five powers of a trainee, instructing the bhikkhus to train so as to possess them.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

The Buddha describes the seven powers in brief.

The Buddha describes the seven kinds of wealth in brief.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavi. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.