Hypocrisy☁️ dark quality View in explorer

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 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.

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

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 spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me thus.’ But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me thus.’ But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

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.

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 describes the qualities of true disciples, and those who do not grow in the Dhamma.

A headman of performers asks the Buddha about a belief that those who entertain by distortion of truth are reborn among laughing deities. The Buddha explains that such a mind leads to hell, and even holding such a belief is wrong view, resulting in rebirth in hell or the animal realm.

A warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

An elephant warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in elephant warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

A cavalryman asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in cavalrymen tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

The Buddha describes three types of people - the blind, the one-eyed, and the two-eyed.

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 lists ten things, along with their nutriments and obstructions, that are desirable but rarely gained in the world, including wealth, health, wisdom, and heavens.

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn’t pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

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.

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.