The Canon itself states that the following teachings led to Ven. Sāriputta’s full awakening.
I have heard that on one occasion the Blessed One was dwelling near Rājagaha on Vulture Peak Mountain, in the Boar’s Cave. Then LongNails the wanderer
71 went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “Master Gotama, I am of the view, of the opinion, that ‘All is not pleasing to me.’”
“But even this view of yours, Aggivessana—‘All is not pleasing to me’—is even that not pleasing to you?”
“Even if this view of mine were pleasing to me, Master Gotama, it would still be the same, it would still be the same.”
“Well, Aggivessana, there are more than many in the world who say, ‘It would still be the same, it would still be the same,’ yet they both do not abandon that view and they cling to another view. There are fewer than few in the world who say, ‘It would still be the same, it would still be the same,’ and they both abandon that view and do not cling to another view.
“There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘A part is pleasing to me; a part is not pleasing to me.’
“With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me’: That view of theirs is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me’: That view of theirs is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.”
When this was said, LongNails the wanderer said to the Blessed One, “Master Gotama commends my viewpoint. Master Gotama recommends my viewpoint.”
“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘A part is pleasing to me; a part is not pleasing to me’: Whatever is pleasing to them, their view is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. Whatever is not pleasing to them, their view is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.
“With regard to those contemplatives & brahmans who are of the view, of the opinion, ‘All is pleasing to me’: A wise person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “All is pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two—the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.
“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘All is not pleasing to me’… ‘A part is pleasing to me; a part is not pleasing to me’: A wise person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “A part is pleasing to me; a part is not pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two.…’… Thus there is the abandoning of these views; thus there is the relinquishing of these views.
“Now, Aggivessana, this body—endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion—should be envisioned as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. In one who envisions the body as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self, any desire for the body, attraction to the body, following after the body is abandoned.
“There are these three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. On the occasion when one feels a pleasant feeling, one does not feel either a painful feeling or a neither-pleasant-nor-painful feeling. One feels only a pleasant feeling on that occasion. On the occasion when one feels a painful feeling, one does not feel either a pleasant feeling or a neither-pleasant-nor-painful feeling. One feels only a painful feeling on that occasion. On the occasion when one feels a neither-pleasant-nor-painful feeling, one does not feel either a pleasant feeling or a painful feeling. One feels only a neither-pleasant-nor-painful feeling on that occasion.
“A pleasant feeling is inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A neither-pleasant-nor-painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing.
“Seeing this, an instructed disciple of the noble ones grows disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-pleasant-nor-painful feeling. Disenchanted, he grows dispassionate. From dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ A monk whose mind is thus released does not take sides with anyone, does not dispute with anyone. He words things by means of what is said in the world but without grasping at it.”
Now at that time Ven. Sāriputta was sitting
72 behind the Blessed One, fanning him. The thought occurred to him, “Indeed, it seems that the Blessed One speaks to us of the abandoning of each of these mental qualities through direct knowledge.
73 Indeed, it seems that the One Well-Gone speaks to us of the relinquishing of each of these mental qualities through direct knowledge.” As Ven. Sāriputta was reflecting thus, his mind was released from effluents through not-clinging,
74 whereas for LongNails the wanderer there arose the dustless, stainless Dhamma eye:
“Whatever is subject to origination is all subject to cessation.”
Then LongNails the wanderer, having seen the Dhamma… said to the Blessed One:
“Magnificent, Master Gotama! Magnificent! … May Master Gotama remember me as a lay follower who has gone to him for refuge from this day forward, for life.” —
MN 74
Every trigger is a teacher. Anger shows you where your wounds still live. It invites you to choose awareness over reaction, compassion over bitterness — not to excuse harm, but to free your own heart from carrying poison.
Anything that controls you reveals where you’ve handed away your power. Whether it’s fear, addiction, approval, or attachment — the lesson is always the same: your freedom begins the moment you take responsibility for your inner world.
And everything you cannot control is life asking you to loosen your grip. Clinging creates suffering. Letting go creates space — for peace, clarity, and growth.
Nothing comes into your life without a purpose.
Be friends.
Be a moment in time.
Be a memory.
Emotional attachment becomes suffering when it turns into clinging.
Enjoy people without gripping them.
When you learn to enjoy presence without ownership,
