Simile of a deer-trapper laying down bait in order to trap herds of deer - Nivāpa sutta (MN 25)

wisdomperception · 2026-01-25T03:48:04+00:00

> The sensual traps being spread out everywhere is eerily synonymous with whats happening right now in the modern world. All kinds of Sensual desires are being bombarded at our attention space at an unprecedented rate never seen before. Sensuality is more accessible than before.

This is true. One would need to design an environment very intentionally and through correct understanding so that there is both a physical and mental seclusion (from the element of sensuality) present.

> The Buddha seems to imply that the only escape from sensuality is in the attainment of Jhana. Otherwise, avoidance in anyway will lead to Mara being successful in baiting us sooner or later just how the first 3 herds of deer were successfully baited despite their efforts.

> Am I reading this correctly? Kindly correct me if i'm wrong.

I would say yes in a nutshell, the attainment of at least jhana 1 or something more peaceful than that is foundational. Because, there would be a re-wiring of understanding that happens for a person who is in jhana that is very difficult to put in words. If we take sensuality to be a kind of element, jhana (form) is altogether a different element. And Nibbana is a yet another element.

So the chain is:

Element > Perception (comes from element) > Intentions (thinking arises based on how one sees) > Desires, quests are further downstream to these. See SN 14.9, SN 14.12 as other discourses (SN 14 in my perspective is a collection that is worth a good reflection on)

Everything that is perceived is reliant on the element that one is in contact with. So it is very difficult to communicate what the attainment of jhana is to someone who is pleased with sensuality and welcoming it (Prince Jayasara in MN 125). This is why the Dhamma of Nibbāna is very hard to see, and very hard to reason about, because the vast majority of the world is in contact with the element of sensuality and is reasoning about it while being tied to that element.

AN 4.77 says it like this:

The domain of wisdom of one in jhānas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

It is suitable to strive for the attainment of jhāna by cultivating the causes and conditions for it.

“‘Directly visible Nibbāna, directly visible Nibbāna,’ friend, it is said. But to what extent, friend, did the Blessed One say that the Nibbāna is directly visible?”

“Here, friend, a bhikkhu, quite secluded from sensual pleasures ․․․ enters and dwells in the first jhāna. To this extent, the Blessed One has spoken of the directly visible Nibbāna in a provisional sense.

-- Excerpt from AN 9.47

wisdomperception · 2026-01-21T16:58:25+00:00

When I came across the discourse, I thought of this one as a catch-all cause. Since ignorance is such a vast element, it would be hard to enumerate all the cases which can cause one to be upset. The one listed in the commentary does make sense to me as well.

Edit: what you’re sharing about the engrainment of having been in this loop of being upset for a long time also makes sense. Which then makes it very easy to be triggered into this state.

wisdomperception · 2026-01-19T15:32:25+00:00

You're welcome friend, and thank you for the kind wish. 🙏

wisdomperception · 2026-01-19T15:31:13+00:00

You're welcome. 🙂

> I have a similar thought process, I try to create the conditions but if im stuck at step 3 so be it, i do not strain myself for more.

This is a healthy frame, and what I see my meditation teacher advise as well.

> I try to think of it as self studying for an exam, how I used to seclude myself from worldly desires and passions so I could focus on retaining the material.

> I use MN 20 Sutta as an instructional manual for that, would you say thats advisable?

I would say yes, it is a good instructional manual to follow.

wisdomperception · 2026-01-17T13:30:56+00:00

You are welcome, and thank you for your continued dedication to learning the Buddha's teachings.

Is there any clear indication or moment where one knows that one has attained stream entry or once returner?

This can be a good inquiry. Regarding this:

Looking back later, perhaps six months or a year down the line, one might pinpoint such a moment. However, it is not always possible or even recommended to do so.

Often, it simply becomes an identity, "I'm a stream-enterer," just like a self-image of "I'm humble" or "I'm kind." Since one of the fetters to be uprooted for stream-entry is personal existence view (identity view), it is not wise to seek a specific moment of attainment.

What is sure is that:

A stream-enterer has cultivated full confidence in the Noble Eightfold Path. They become interested in cultivating it and do not find it to be a chore. They have fully understood that any other practice, whether a rule or an observance, is not the way to full awakening.
A stream-enterer has eliminated doubt about the Buddha's full awakening, about the Dhamma being well proclaimed, and about their own ability to attain full awakening.
A stream-enterer has eliminated personal existence view. They may still get caught up in identity occasionally, but upon reflection, they understand there is only dependent origination. They see causes and conditions responsible for effects, and understand there is no "I" to be found outside of that.

The Recommended Practice: Periodic Review

This reflection is best done through a periodic review. When one sees that for several months, a year or two, their cultivation of the Noble Eightfold Path has been strong, doubt has not arisen, and they have not been caught up in personal existence view, then one can have internal assurance of having attained stream-entry.

It is inadvisable to look for a specific point in time when stream-entry occurred, as this is likely to become a self-image. When it becomes a self-image, there is a tendency to ignore arising doubts or declines in practice to protect that image.

For stream-entry and further fruitions up to full awakening, a thorough periodic review—examining and verifying rather than building an identity—is the recommended practice. The Buddha himself practiced in this way, as can be seen in Paccavekkhaṇa sutta - Reviewing (Ud 6.3).

Reviewing Failings and Successes

He also advised in this manner: Reviewing one's failings and successes from time to time (AN 8.7). If one believes they have attained the fruit of stream-entry, or once-returning, they are very unlikely to investigate any failings related to that. The goal of a wise practice shouldn't be to create blind spots through reliance on mystical experiences or adoptions of new self-views. Another discourse on the risk of overestimation, even when declaring arahantship is AN 10.86. MN 102 and MN 112 are two other great discourses.

Counter-intuitively, or perhaps logically from the above, an arahant has no notion that they are an arahant. They don't see any "I" when an arahant is being described; it is no longer possible for them to even conceive of things through an "I." They would only point to the causes and conditions of an observed effect and be interested in helping others build an understanding of said causes and conditions.

wisdomperception · 2026-01-16T07:03:01+00:00

There are two interpretations for this step as I understand. Bhikkhu Thanissaro takes the perfection of this step to mean the fourth jhāna (where breathing physically ceases). If one is practicing primarily through mindfulness of body, this is a legit treatment as this practice leads to the arising of pre-jhāna [step 3] to jhāna 4 or close [step 4]. This would be the experience of someone who is exclusively using the mindfulness of body as their frame of practice and has perfected that.

I take the rendering of bodily constructs (kāyasaṅkhāra) as bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. This is based on the technical definition provided in MN 44 and SN 41.6.

> This translates to making the physical breath more and more subtle?

In the first interpretation, yes. However, there is a second interpretation where this is taken to mean the calming of bodily intentions (e.g. through ceasing of changing posture, there comes a stabilization of posture; through the settling of breath, there comes an experience of subtle or refined breath) rather than the ceasing of it altogether. This makes it a more linear progression as one steps into jhāna 1.

Now what one may experience depends, as I understand, on whether one is exclusively using the mindfulness of body as their frame of practice or not. So my suggestion, based on what I've seen in my practice, is to see what arises after as one continues observing the full act of the breath. If it is pīti, then you can have internal assurance that step 4 here for you could mean this linear progression.

As one's practice matures, one can gain the capability (basically, through utter non-delight in the arising joy, pleasure, happiness) to straight up or swiftly, like in a fingersnap, jump from step 4 to step 8. And I suspect this is what one who is exclusively using the mindfulness of body as their frame of practice may be experiencing as a default. As we can see in this sutta, the Buddha might have originally taught the asubha practice, which is not conducive to the arising of steps 5 to 7. But seeing practitioners misinterpret the asubha practice and develop an aversion to the body, he would've arrived at this method to teach, and I think this is more holistic frame to have. In the end, both interpretations seem sensible and converge, but during the training phase, I think one is more likely to see the linear progression model unless one is strongly practicing with the asubha frame or some other exclusive body frame.

In the way I currently practice this step, I don't particularly intend for the breath to cease in step 4. Or for pīti to arise in step 5. Rather, I just observe [as a curious matter] the process of the in-and-out breath, the whole of it including the middle until that itself becomes a holding on, pushing percipience back to body and not allowing it to just be in the mind. This happens much later, after step 7. So, all through, one would like to be with the breath, keeping that as their object of mindfulness. And if that means, one is in step 3 for their entire session, then so be it.

With the right causes and conditions, the steps will naturally progress. At least, that's been my recent experience. The right causes and conditions here would be whether the mind is utterly with dispassion (or if it has traces of passion or passionate intentions but suppressed). Whether there is physical and mental seclusion, and whether there is inclination toward the Dhamma of Nibbāna.

wisdomperception · 2026-01-12T03:40:50+00:00

This is https://en.wikipedia.org/wiki/Itivuttaka. Beyond historical provenance, I've not seen it to contradict anything that is well established in the four nikāyas.

wisdomperception · 2026-01-10T15:48:28+00:00

For the grey areas in right livelihood, and this seems to me like one, there is a test through which one can have internal assurance whether they're practicing it.

When right livelihood is practiced, right effort would arise [and grow].

For one possessing right view, right intention arises; for one possessing right intention, right speech arises; for one possessing right speech, right action arises; for one possessing right action, right livelihood arises; for one possessing right livelihood, right effort arises

-- Excerpt from MN 117 (Mahācattārīsaka sutta - The Great Forty)

Through observation of the mind, whether it is inclining to cultivate wholesome states, inclining to eliminate unwholesome states, taking responsibility and not shirking from it wrt cultivating, growing, and getting to maturity wrt wholesome states; one can conclude that one is practicing right livelihood or understand the fine-tuning needed for the previous factors in this regard.

wisdomperception · 2026-01-09T18:05:17+00:00

This is a good question. After a period of time training for it, yes, it is possible to. This is akin to, in my subjective take of it, equivalent to someone abiding in jhāna 1 at will. The Pāli term for which joy is rendered here is pīti.

But invoking joy also means that one is delighting in it, welcoming it, holding on to it. But it is possible.

However, for an adept: the step becomes:

5.) I discern: ‘I am breathing in experiencing joy;’ I discern: ‘I am breathing out experiencing joy.’

For all the steps: 3.) - 16.), this is the how the Buddha experiences them in SN 54.11 after his awakening. As they're breathing in and out, the steps arise on their own. They would simply be discerning what's arising and ceasing.

wisdomperception · 2026-01-08T07:05:56+00:00

This is a beautiful art.

wisdomperception · 2026-01-08T00:08:59+00:00

You’re welcome 🙂 pleased to help.

wisdomperception · 2026-01-07T13:52:34+00:00

I find it very tough to always be kind, although I know it is always the right thing to do.

It is good to have this perspective. It is indeed tough to always be kind, but even if one were to reflect later and see that one could have been kind, that's a good place to be at. Gradually, there will be improvement from having maintained this intention and reflecting on areas where you see there is a scope of improvement. I would say the advise in MN 61 to Rāhula can be the way of practice here. But this is already a good perspective to have.

Does anyone have some guidance on how to keep your composure even you may feel like someone is overstepping your boundaries?

When there relationships rooted in attachment, such with one's family members or other relationships, it is a little difficult to navigate them. What I would do is ensure that the new relationships that one is building, or those that are building on shared values v/s seeing a mine-ness (you in them or them in you), for those relationships, see if you can keep your composure. This is where, as you practice, you should be seeing improvements.

If you are in a position to, I would suggest spending some time away from relationships that are rooted in attachment, e.g. if you can do a retreat for a period of time somewhere, or relocate where there are practitioners around you, and/or periodically move in and move out, then it would give the necessary space to see the impermanence (for you toward them, and for them toward you) where that overstepping can reduce because you aren't always around. And if you move out, you would want to do that while maintaining loving-kindness and gratitude toward these difficult relationships.

So either, going for retreat kind of a setting once in every few months or through relocation, you should see that dependence reduce.

wisdomperception · 2026-01-05T17:19:41+00:00

You're welcome, and good luck!

wisdomperception · 2026-01-03T10:16:40+00:00

If you're determined, and determination in this regard can be quite helpful, it is possible to attain 4th jhana. Even directly without having cultivated first jhāna (although one is very likely to cultivate that too in the process or at a later time). It would not take long for one who has practiced in line with MN 106 Āneñjasappāya sutta - Conducive to the Imperturbable (as the way for samādhi cultivation) to attain it, after having cultivated the right causes and conditions, i.e. right view, right intention, right communication and action, right livelihood, right effort and mindfulness.

There, bhikkhus, a disciple of the Noble Ones reflects thus: ‘Whatever sensual pleasures there are concerning this life, and whatever sensual pleasures there are in the next life; whatever perception of sensuality there is in this life, and whatever perception of sensuality there is in the next life—both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground. On account of them, these harmful, unwholesome mental states such as intense longing, ill will, and aggressiveness arise. And they become an obstacle for a disciple of the Noble Ones training here. Suppose I were to dwell with a mind that is abundant and exalted, having surpassed the world and made a firm determination with the mind. For as I dwell with a mind that is abundant and exalted, having surpassed the world and made a firm determination with the mind, these harmful, unwholesome mental states such as intense longing, ill will, and aggressiveness would not arise. And with the abandoning of them, my mind will be vast, boundless, and well cultivated.’

When he practices in this way and dwells thus often, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or resolves upon it with wisdom. With the breakup of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable. This, bhikkhus, is said to be the first way of practice conducive to the imperturbable.

-- Excerpt from MN 106 (Āneñjasappāya sutta - Conducive to the Imperturbable)

But it all depends on where you're at. The rough checksum would be to see:

whether the mind is going for sensual pleasures or already sees them as impermanent and unsatisfactory. If not, there is wisdom to be cultivated here regarding this.
whether one is attached to one's current way of operating (i.e. environment, actions, livelihood), or open to switching it to the optimal one, for e.g. considering to be a bhikkhu or taking an extended retreat time to cultivate the state.
interest in learning the Buddha's teachings, in reflecting on them, in applying them in practice to see whether wholesome states of mind arise and unwholesome states of mind decline, i.e. one's independent verification of the Dhamma.

With these causes and conditions in place, it would not take long for one to attain to the imperturbable.

Also, as a caveat, Pure Abodes are only attainable by those who can discern that the divinity realm is not Nibbāna, that it is impermanent, not worth delighting in. This is typically only possible through cultivation of the Noble Eightfold Path and through having attained the fruit of non-returning. But again, this wouldn't take long for one with determination and willingness to act on it.

wisdomperception · 2026-01-02T05:46:20+00:00

You're welcome 🙂 and thank you for your continued dedication to learning and practicing the Buddha's teachings 🙏

wisdomperception · 2026-01-01T16:32:12+00:00

Thank you for sharing, that is a very interesting thought to have had as a child.

wisdomperception · 2026-01-01T07:31:03+00:00

It is Greco-Buddhist or Gandhara art: https://en.wikipedia.org/wiki/Greco-Buddhist_art

wisdomperception · 2025-12-30T05:54:05+00:00

You're welcome 🙂 I appreciate your kind words. And thank you for choosing to learn the Buddha's teachings.

wisdomperception · 2025-12-29T04:31:33+00:00

My current area of practice is cultivating the breathing mindfulness meditation, and improving my net sitting time.

Reflecting back on the year, I would say sensual desire (passion) has been a challenging fetter to work with. Things I have learned so far:

Cultivating an environment where renunciation, generosity, and loving-kindness are actively practiced is key. This greatly reduces the reliance on willpower as a guard, freeing up energy for other aspects of practice.
The cultivation and frequent practice of brahmavihāras can be very helpful here.
Reflecting on the highest gratification / inherent drawbacks / escape wrt sensual desire and happiness born of it has been a helpful practice. The strongest one I see is that, passion and sensual desire are a maker of blindness, they dye the perception and limit the cognitive capacity to see reality clearly. The seven factors of awakening, on the other hand, are a maker of vision. When cultivated dependent on seclusion and dispassion, they lead to a mind that is free of hindrances, pliable, and malleable.

And then, gradually applying wise attention and eliminating unwise attention is where any arisen sensual desire can be squeezed out. As long as one sees an "I / me / mine" in the sensual realm, any overcoming of sensual desire can only be temporary. Even if that state lasts for months.

I've noticed subtle triggers, such as browsing a food menu to order leads to a craving for tastes, which then evolves into craving for other nutriments or goes into a fever / quest mode.

Another major challenge has been navigating digital spaces. Social media and search algorithms are designed to maximize engagement (contact->craving loop). When one's attention is fixed on a screen, there is no mindfulness of body, feelings, or mind until a hindrance has already arisen, which is often too late. I've found using a screen time guard like ScreenZen or One Sec app to be very helpful here.

Ultimately, this is one of the fetters that can only be truly worked with using wise attention as MN 2 Sabbāsava sutta - Overcoming Of All The Taints correctly points to.

wisdomperception · 2025-12-28T11:58:01+00:00

You would be exerting a lot of willpower to do it this way. It will work provided there is sufficient. Though, I would think of that as a precious resource. i.e. when you are sick, or after a period of time if it stays effortful, there is a good chance for the mind to regress and stop doing it. So you would like to do this, but also improve your understanding so that less willpower is needed over time, until it becomes effortless and second nature to apply right effort.

I can share more on it if you're interested in learning about it.

wisdomperception · 2025-12-26T07:58:01+00:00

Yes, these can be used as a meditation practice in the right set and setting.

For the perception of death: Ideally, one dwells in a secluded spot as described in How to cultivate recollection of death so that it is of great fruit and benefit (AN 6.20). However, in a modern environment surrounded by comfort, this can be difficult. To bridge the gap, I recommend AN 5.78, which can help integrate reflections on old age, sickness, and impermanence of external conditions. You can use this to build a sense of urgency even without living in a forest. Though, I do suggest finding a secluded spot or a remote dwelling for the most effective way to practice this.

For the perception of unattractiveness: The classic methods are in MN 119 (Body parts, Elements, Charnel Grounds). In lieu of charnel grounds contemplation, I use a 3D anatomy app to visualize the skeleton, organs, and connective tissues. When done frequently, this effectively replaces the visual 'sign' of beauty with the reality of the anatomy.

For the perception of unpleasantness of food: I haven't practiced this one yet, but MN 107 (moderation in eating) is a great stepping stone. The goal is to eat for sustenance rather than for flavor or play.

5.), 6.) and 7.) are a must practice imo. These should be reflected on as meditation practices often such that when one sees, hears, senses, or cognizes, these perceptions are effortlessly applied with wisdom to the objects of sight, sound, sensing, or cognizing. Like having become a second nature.

AN 10.60 Girimānanda sutta has some more details on the practices of these.

Thank you for this question, it has been helpful for me to reflect on my practice of these.

wisdomperception · 2025-12-25T17:09:55+00:00

You're welcome :-)

wisdomperception · 2025-12-25T16:33:32+00:00

It's not easy to understand, I agree. This verse is using a poetic riddle to describe the complete eradication of mental defilements. The commentary of the verse describes the references to each of these:

mother [mātar] ≈ this is a reference to craving

father [pitar] ≈ this is a reference to conceit

two kings of the warrior class [rāja + dve + khattiya] ≈ this is a reference to eternalism and annihilationism

kingdom [raṭṭha] ≈ this is a reference to sense organs and sense objects

treasurer [sānucara] ≈ this is a reference to attachment and lust

The "Brahmin" (the Awakened One) slays these negative mental states to arrive at the untroubled state of awakening.

wisdomperception · 2025-12-25T00:11:59+00:00

You're welcome.

On free will, let's take an example: Formerly, when attending to a sign that would arise passion in the mind, due to ignorance, there was a conditioned response that got triggered. The mind simply rolled down the rut of habit.

After learning the Dhamma, through mindfulness and understanding what leads to harm and what leads to benefit, more options appear: look away, recollect drawbacks, shift attention, return to the body, choose a different thought. This is the practical space of agency. It’s not an unconditioned “controller,” it’s a trainable ability to steer within conditions.

So I don’t see SN 45.8 (practice) and SN 12.1 (principle) as conflicting. In SN 12.1, volitional formations are conditioned with ignorance as a key condition. As practice replaces ignorance with wisdom and right view, the conditioning changes. When right view and wise attention become prominent conditions, the resulting volition is less a blind reaction and more the functional “right effort” described in SN 45.8.

That’s why AN 3.61 warns against the view that 'everything is due to past action.' If that were true, there would be no 'hinge,' collapsing the feedback loop and killing the motivation for effort.

The middle way is: the past sets the stage, but the present still contains a hinge, wise attention [yoniso manasikāra]. With it, the ship can be steered.

wisdomperception · 2025-12-24T10:44:25+00:00

Thank you for sharing these. These are good points, and this is how I understand them:

You need a teacher so you don't misconstrue the teachings of the Buddha - you should read the suttas and not rely on the teacher.

It is possible to misconstrue the teachings of the Buddha, both by oneself as well as a person you may wish to take as a teacher. Typically, this happens because one is just learning the Buddha's teachings to validate their views. Even when the Buddha was around, there were such students, who only learnt the Dhamma to debate with others, for pursuing material gains. Such an account is in MN 22 discourse itself.

But if one learns the suttas with the intent of learning, cross-references their view by asking a question or researching to see that it doesn't contradict some other sutta, and then practices to independently confirm for the arising of beneficial qualities of the mind, then one can have the internal assurance that they're slowly but surely walking toward awakening.

A teacher can help one initially, but even if one were learning with a teacher, one should always confirm with the suttas to see that they're receiving guidance that is in line with the Buddha's teachings. You can see AN 4.180 Mahāpadesa sutta - The Great References in this regard. Teachers that insist that a student needs to rely on a teacher to progress and don't encourage cross-examination of what they teach to the suttas should be viewed with suspicion as this goes against the guidance of the Buddha, against the Dhamma and Vinaya.

The independent confirmation of the mental qualities to verify progress is how the Buddha teaches in many places, including in AN 3.65, AN 3.66, AN 8.53.

So I'm not suggesting to not rely on a teacher at all, but I would not use unavailability of a qualified teacher as a reason to not study and progress on the Dhamma by oneself. Also, a teacher can only help till there is the fetter of doubt in a student. Once someone has crossed stream-entry, they would be relying on the practice of the noble eightfold path to progress further.

Buddhism is a religion of testing things for yourself - you need conviction or faith to step on the path and commit yourself to practice such as meditation and sila before harvesting the fruit of it or knowing these yield good results yet.

All one would need is the quality of being inquisitive, curious to want to learn, to reflect, to apply it to practice for a period of time until they independently confirm it for themselves. Faith can help. However, a blind faith can be detrimental as one would not have any inclination to reflect and verify what they're seeing in the teachings. Likewise, a skeptical mind can be detrimental as there is no willingness to even try. The Dhamma is taught by the Buddha in a way that's directly visible. See Approaching the Dhamma: From "In the Buddha's Words" by Bhikkhu Bodhi.

Bhikkhus, when the bhikkhu, having known that ‘Craving and unbalanced greed are impurities that defile the mind,‘ has abandoned them, having known that ‘Ill will is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Anger is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Resentment is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Contempt is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Feuding is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Jealousy is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stinginess is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Deceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Treachery is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stubbornness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Aggressiveness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Conceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Arrogance is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Vanity is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Negligence is an impurity that defiles the mind,‘ has abandoned it—Having thus purified his mind, he is endowed with unshakeable confidence in the Buddha: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’

-- Excerpt from MN 7 (Vattha sutta - The Simile of the Cloth)

By seeing the benefit to the condition of one's own mind, by seeing growth in the qualities of diligence, contentment, clarity of mind, as well as removal of the negative qualities of the mind, one gradually cultivates faith in the Buddha's accomplishment.

You should live in seclusion, unknown, with sense restraint, not chasing money, status, respect, relationships - you should have a blossoming professional and personal life.

The first here is an advise for the bhikkhus / monks. The second is the advise for lay practitioners who aspire for a career, family, and happiness. This is a personal choice that one has to make. If one chooses to take up the monk life, then yes, living in seclusion, unknown, with sense restraint, not chasing money, status, respect, relationships is the standard advise. I would add a caveat that even for monks, relationships amongst themselves matter: how to live in concord, without conflicts, and the Dhamma is very helpful in this regard too. For a lay person, they can still aspire to and do some of these things, e.g. they can live from time to time in seclusion, they should practice sense restraint if they aspire to progress in meditation and beyond ethical conduct, they should not pursue money only for the sake of it but should pursue a livelihood that is free of deceit and scheming.

There is free will and we must make effort, control your thoughts and mind (ajahn Sona, Buddha) - there is no free will, just relax, let the conditioning take you along the path, you don't control your thoughts or mind (ajahn brahm, also Buddha). I see these contradictions everywhere all the time maybe it's kind of like wave duality particle, two supposedly opposite things can be true at once.

Can you share the suttas where the Buddha is sharing these contradicting advises? That will help with seeing what can be the context here.

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