Displeasure View in explorer

3 discourses
A feeling of mental pain or a disagreeable feeling or unease born of mental contact.
Also known as: mental pain, mental distress, melancholy, sadness
Pāli: domanassa
Supported by
Aversion

Aversion

A rejecting mental quality rooted in perception, where one instinctively turns away from or resists unpleasant experiences or objects; it manifests as a tendency to push away discomfort, obstructing patience and acceptance.

Also known as: animosity, hate, hostility, fault-finding mindset, upset
Pāli: dosa, paṭighasaññā, vera
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Laziness

Laziness

Unwillingness or lack of energy and motivation to engage in wholesome activities or exert effort, leading to stagnation and missed opportunities for growth.

Also known as: sloth, indolence, sluggishness, idleness, inactivity
Pāli: kosajja, tandī, ālasya, kusīta
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Leads to
Irritability

Irritability

A prickly restlessness of mind easily stirred by small discomforts or disagreement. It weakens patience and readies the ground for anger and harsh reaction.

Also known as: crankiness, moodiness, being prone to annoyance, being prone to anger
Pāli: kodhana
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Distraction

Distraction

A scattered, unfocused state of mind where attention flits from object to object without settling. A distracted mind lacks the composure needed for clear seeing and is easily pulled by whatever arises.

Also known as: scattered attention, uncollected, not well-composed, with a wandering mind, with runaway thoughts
Pāli: asamāhita, asamādhi, amanasikāra
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Opposite
Joy

Joy

A fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience

Also known as: cheerfulness, gladness, wellbeing
Pāli: pāmojja, somanassa
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The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

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.

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one’s blemishes and blemish-free qualities.