But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ ... arises as one thing and ceases as another all day and all night.

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.… That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’

Partial excerpts from SN 12.61 : Assutavāsutta

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And practiced regularly, it provides insight into the workings of nature and of the mind. This insight, this understanding of the impermanence, ultimate unsatisfactoriness, and selfless nature of all conditioned phenomena (anicca, dukkha, anattå), quickly breaks the kammic chains and leads to liberation from Samsara. It is the very core of the Buddha’s Teaching.

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Dhammapada Verse 401
Uppalavanna Theri Vatthu

Vari pokkharapatteva
araggeriva sasapo
yo na limpati kamesu
tamaham brumi brahmanam.

Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

The Story of Theri Uppalavanna*

While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.

Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

Then the Buddha spoke in verse as follows:
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

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Dhammapada Verse 402
Annatarabrahmana Vatthu

Yo dukkhassa pajanati
idheva khayamattano
pannabharam visamyuttam
tamaham brumi brahmanam.

Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.

Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.

Then the Buddha spoke in verse as follows:
Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

At the end of the discourse the brahmin attained Sotapatti Fruition.


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Buddha dharma teachings channel:

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Buddha-Dhamma is as vast as the universe and as concise as a moment’s flash of insight. Many sentient beings have gotten lost between the two, unable to resolve through direct personal experience the many teachings available today. Fundamental perspectives are required for us to begin sorting out the multiplicity of experiences and concepts. Here, we offer a clear, direct, and practical guide into the essentials of Buddhism, that is, the Dhamma.
While many Buddhists take Dhamma to be “the Buddha’s teaching,” it really means “Natural Truth” or “Natural Law.” Of course, this is what the Buddha taught and demonstrated, but we must be careful to distinguish the teaching from the Truth itself. Thus, to understand Buddhism one must begin with the Dhamma.
This guide examines the three inter-related aspects of Dhamma and pinpoints the key elements in each.
Although Dhamma is One, we interact with it in three basic ways: study (pariyatti-dhamma), practice (patipatti-dhamma), and realization (pativedha-dhamma). Dhamma study is finding the right perspective on our human predicament and what we must do about it. Dhamma practice is developing and correctly applying the basic tools needed for spiritual survival. Dhamma realization is the benefits that occur naturally with correct practice.
Each aspect can be approached in many ways. Here, Buddhadasa Bhikkhu approaches each in a direct and practical way.

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Nāḷāgiriṁ gaja-varaṁ atimattabhūtaṁ

Dāvaggi-cakkam-asanīva sudāruṇantaṁ

Mett’ambuseka-vidhinā jitavā munindo

Tan-tejasā bhavatu te (or me) jaya-maṅgalāni.

Nāḷāgiri, the excellent elephant, when maddened, was very horrific,

like a forest fire, a flaming discus, a lightning bolt.

The Lord of Sages defeated him by sprinkling the water of goodwill:

By the majesty of this, may you have the highest victory blessing.

Jaya Mangala Gatha

Dhammapada Verse 403
Khemabhikkhuni Vatthu

Gambhirapannam medhavim
maggamaggassa kovidam1
uttamattha manuppattam
tamaham brumi brahmanam.

Verse 403: Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

1. maggamaggassa kovidam: skilful in differentiating the right way from the wrong way, i.e., knowledge of what does and what does not lead to the realization of Nibbana.

The Story of Theri Khema*

While residing at the Gijjhakuta hill, the Buddha uttered Verse (403) of this book, with reference to Theri Khema.

One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha. While they were with the Buddha, Theri Khema, by her supernormal power, also came through the sky to pay homage to the Buddha. But because Sakka and his company were there with the Buddha, she just paid obeisance to the Buddha, and soon left him. Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my pre-eminent disciples; she is known as Theri Khema. She is matchless amongst the bhikkhunis in wisdom and she knows how to differentiate the right way from the wrong way."

Then the Buddha spoke in verse as follows:
Verse 403: Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).


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Words of the Buddha channel:

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“Having ventured out from my day’s abiding
at Vulture’s Peak Mountain,
I saw an elephant going in and out
the river by the shore.

A man took a pole with a hook,
and said to him: ‘give me your foot.’
The elephant held out his foot,
and the man mounted him.

Once I saw the untamed tamed,
brought under human control,
from there I sought one-pointedness of mind—
This is why I went to the forest."

Thig 3.4 Dantikātherīgāthā: Verses of the Elder Dantikā

Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand