The Buddha instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.

“Bhikkhus, dwell delighting in |seclusion::solitude, privacy [paṭisallāna]|, enjoying seclusion, devoted to tranquility of mind, |not neglectful of meditation::meditating with diligence [anirākatajhāna]|, endowed with |discernment::clear seeing, penetrating internal vision [vipassanā]|, and practice in an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|. For those bhikkhus who dwell delighting in seclusion, enjoying seclusion, devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

If one does not find a wise companion, a virtuous and discerning fellow traveler; Let one walk alone, like a king leaving his conquered realm, like an elephant roaming the |Mātaṅga::A mythical or historical forest known for being a habitat of wild elephants. Here, it symbolizes solitude and the freedom of a great tusker, a metaphor for a wise person living independently [mātaṅga]| forest.

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

Having tasted the flavor of |seclusion::solitude [paviveka]|, and the nectar of inner |tranquility::calmness, serenity, stillness, peace [upasama]|; One is freed from fear, and without stain, sipping in the flavor of delight in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

The Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Thus the Venerable Tissa Metteyya said: "For one engaged in sexual activity, speak of the obstacles, dear sir; Having heard your teaching, we shall practice in solitude."

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.

4) He has keen aspiration for |seclusion::solitude, privacy [paṭisallāna]|, and in the future too, his fondness for seclusion does not diminish.

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

6 to |seclusion::solitude [paviveka]|, not to company;

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.

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Having sipped the flavor of |seclusion::solitude [paviveka]|, and savored the taste of peace; One becomes fearless, and free of |harm::injury causing actions, either to oneself or to others [pāpa]|, while drinking the joy of the Dhamma.

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

Abandoning the dark qualities, the wise one should cultivate the bright; Having gone from home to homelessness, in solitude, which is hard to enjoy.

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

Seated to one side, King Pasenadi of Kosala said this to the Blessed One: “Here, venerable sir, while I was alone in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: ‘Who truly protects themselves and who leaves themselves unprotected?’

The Blessed One explains the two thoughts that frequently arise in him - the thought of safety for beings and the thought of seclusion.

“Bhikkhus, two |thoughts::reflections, mental considerations [vitakkā]| frequently arise in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the Arahant, the perfectly Awakened One—the thought of |safety::security, sanctuary, peace, rest [khema]| [for beings] and the thought of |seclusion::solitude [paviveka]|. Bhikkhus, the Tathāgata delights in |benevolence::freedom from ill will, kindness, good-heartedness [abyāpajjhā]| and is devoted to benevolence. For the Tathāgata, who delights in benevolence and is devoted to benevolence, this very thought frequently arises: ‘By this way of |living::behavior, conduct [iriyā]|, I do not |obstruct::impede, hurt, harm [byābādheti]| any being, whether |frail::trembling, with craving [tasa]| or |firm::stable, stationary, without craving [thāvara]|.'

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

For the pursuit of |acquisitions::gain, money, profit, possessions [lābha]| is one thing, and the path to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| is another; Experientially understanding this, a bhikkhu, disciple of the Buddha; Should not take delight in |respect::honor, accolade, reverence [sakkāra]|, but should cultivate |seclusion::solitude, detachment [viveka]|.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

Then, while the Blessed one was alone in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in his mind thus: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

"Once, bhikkhus, I was dwelling near |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā River, at the foot of the goatherd's banyan tree. There, having just attained full awakening and abiding in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

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.

With hands restrained, with feet restrained, with speech restrained, fully restrained; With inner joy and a |collected::composed, settled [samāhita]| mind, content in solitude—him they call a true bhikkhu.

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

For the Blessed One emerged from |seclusion::solitude, privacy [paṭisallāna]| when it was evening, went to the assembly hall, and sat down on a seat made ready. Then he addressed the bhikkhus thus: “Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was left unfinished?”

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.

“But venerable Gotama, lodging in remote forests and woodlands is hard to endure, |seclusion::solitude [paviveka]| is difficult to practice, and it is hard to enjoy solitude. One would think the forests must rob a bhikkhu of his mind, if he has no |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|.”

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 feeling.

And the venerable Udāyī too, in the morning, dressed, took his robe and bowl, and entered Āpaṇa for alms. After walking for alms in Āpaṇa and finishing his meal, he returned from the alms-round and went to that same forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a certain tree to abide for the day. Then, as the venerable Udāyī sat in |seclusion::solitude, privacy [paṭisallāna]|, withdrawn, a reflection arose in his mind:

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

"Yes, venerable sir," the Venerable Ānanda replied to the Blessed One. Then, together with the Venerable Ānanda, the Blessed One went to the Eastern Park, to the Migāramāta's mansion, for the day's abiding. Then, when it was evening, the Blessed One emerged from |seclusion::solitude [paṭisallāna]| and addressed the Venerable Ānanda: "Come, Ānanda, let us go to the |Pubbakoṭṭhaka::name of a bathing place outside Sāvatthi, lit. east wall [pubbakoṭṭhaka]| to wash our bodies."

An Anthology of Discourses from the Pali Canon

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