Treachery View in explorer

3 discourses
Deliberate deception that exploits another's trust for personal gain. It wears a mask of friendliness while secretly working against the other's welfare.
Also known as: deviousness, scamming, betrayal
Pāli: sāṭheyya
Supported by
Hypocrisy

Hypocrisy

A counterfeit display of virtue or attainment—concealing faults and projecting qualities one lacks—often to secure material support, status, or admiration; it thrives on craving for recognition and collapses with honesty, modesty, and accountability.

Also known as: pretense, insincerity, deceitfulness, putting on a false front, fraudulent
Pāli: māyāvī
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Unprincipled conduct

Unprincipled conduct

Conduct that disregards moral restraint and ignores the consequences of harm done to oneself or others through body or speech. Such behavior clouds the mind and leads to regret and further decline.

Also known as: lacking in moral principles, lacking in ethics, immoral, wrong action
Pāli: dussīlya, micchākammanta
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Leads to
Harm

Harm

Intention or action that causes injury or suffering to oneself or others. It arises from aversion and heedlessness and destroys trust and safety. The opposite of non-harm, it obscures compassion and leads to regret.

Also known as: injury causing behavior, destructiveness, bad, evil
Pāli: pāpaka
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Wrong livelihood

Wrong livelihood

Sustaining oneself through deceit, exploitation, or manipulation for gain. It includes cheating, flattery, hinting for favors, belittling others, and pursuing gain by means of gain.

Also known as: unwholesome livelihood, wrong way of earning a living
Pāli: micchāājīva
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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.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.