<p>All of the Dhamma teachings result in reduction of suffering.</p>
<p>But not all of the Dhamma teachings result in complete liberation.</p>
<p>The right view with effluents (<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a>) is targeted at beginners (especially lay persons).</p>
<p>However, according to <a href="https://suttacentral.net/sn42.7/en/sujato" rel="nofollow noreferrer">SN 42.7</a>, the Buddha taught the whole Dhamma to everyone, including lay persons.</p>
<p>So, a person can start with the right view with effluents, and later progress to the noble right view.</p>
<blockquote>
<p>&quot;And what is right view? Right view, I tell you, is of two sorts:
There is right view with effluents, siding with merit, resulting in
acquisitions [of becoming]; there is right view that is noble, without
effluents, transcendent, a factor of the path.</p>
<p>&quot;And what is the right view with effluents, siding with merit,
resulting in acquisitions? 'There is what is given, what is offered,
what is sacrificed. There are fruits &amp; results of good &amp; bad actions.
There is this world &amp; the next world. There is mother &amp; father. There
are spontaneously reborn beings; there are contemplatives &amp; brahmans
who, faring rightly &amp; practicing rightly, proclaim this world &amp; the
next after having directly known &amp; realized it for themselves.' This
is the right view with effluents, siding with merit, resulting in
acquisitions.</p>
<p>&quot;And what is the right view that is noble, without effluents,
transcendent, a factor of the path? The discernment, the faculty of
discernment, the strength of discernment, analysis of qualities as a
factor for awakening, the path factor of right view in one developing
the noble path whose mind is noble, whose mind is without effluents,
who is fully possessed of the noble path. This is the right view that
is noble, without effluents, transcendent, a factor of the path.<br />
<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a></p>
</blockquote>
<blockquote>
<p>“Sir, doesn’t the Buddha live full of compassion for all living
beings?” “Yes, chief.” “Well, sir, why exactly do you teach some
people thoroughly and others less thoroughly?”</p>
<p>“Well then, chief, I’ll
ask you about this in return, and you can answer as you like. What do
you think? Suppose a farmer has three fields: one’s good, one’s
average, and one’s poor—bad ground of sand and salt. What do you
think? When that farmer wants to plant seeds, where would he plant
them first: the good field, the average one, or the poor one?” “Sir,
he’d plant them first in the good field, then the average, then he may
or may not plant seed in the poor field. Why is that? Because at least
it can be fodder for the cattle.”</p>
<p>“To me, the monks and nuns are like the good field. I teach them the
Dhamma that’s good in the beginning, good in the middle, and good in
the end, meaningful and well-phrased. And I reveal a spiritual
practice that’s entirely full and pure. Why is that? Because they live
with me as their island, protection, shelter, and refuge.</p>
<p>To me, the
laymen and laywomen are like the average field. I also teach them the
Dhamma that’s good in the beginning, good in the middle, and good in
the end, meaningful and well-phrased. And I reveal a spiritual
practice that’s entirely full and pure. Why is that? Because they live
with me as their island, protection, shelter, and refuge.</p>
<p>To me, the
ascetics, brahmins, and wanderers who follow other paths are like the
poor field, the bad ground of sand and salt. I also teach them the
Dhamma that’s good in the beginning, good in the middle, and good in
the end, meaningful and well-phrased. And I reveal a spiritual
practice that’s entirely full and pure. Why is that? Hopefully they
might understand even a single sentence, which would be for their
lasting welfare and happiness.<br />
<a href="https://suttacentral.net/sn42.7/en/sujato" rel="nofollow noreferrer">SN 42.7</a></p>
</blockquote>

CC BY-SA 4.0
2023-01-30T21:59:51.517Z
Thanks. SN 42.7 is pleasing to a "laymen."
stick-in-hand
CC BY-SA 4.0
2023-01-29T02:40:47.637Z
2023-01-29T02:40:47.637Z
ruben2020
<p>Yes, without exception, when spoken to in regard of the world, equal and lower. Yet, no, in regard of striving for higher and release, the Gems, the practice, good attitudes for all that. And one would be required to leave first, to understand it's clearance, otherwise on would just use any reference to maintain his house, stand.</p>

CC BY-SA 4.0
2023-01-29T00:37:12.423Z
Not sure that I understand. Possibly lost in translation. Reference?
stick-in-hand
CC BY-SA 4.0
2023-01-29T02:19:08.083Z
@stick-in-hand He is advising you to renounce the world and become a monk or nun, and not use the teachings to remain a householder.
ruben2020
CC BY-SA 4.0
2023-01-29T03:55:35.203Z
@stick-in-hand And perhaps the beginning is saying, "Yes, 'disenchantment' towards the (equal and lower) world; but, not 'disenchantment' towards what's higher, i.e. Right Effort, the Three Jewels, the Noble Path, etc." and then "But you would need to leave (home) first" e.g. go a monastery.
ChrisW
CC BY-SA 4.0
2023-01-29T18:04:53.870Z
@ruben2020 Thanks, you seem certain. In that case, he's misunderstood the question when he says "Yet, no..." I never said disenchantment with anything in particular. I'm talking about disenchantment as a cause. It's very clear in the question. Or, he's using the forum to voice an irrelevant personal opinion, on how other people should live. Either way, this answer should disappear, or be downvoted, so that nobody misunderstands it to have any merit.
stick-in-hand
CC BY-SA 4.0
2023-01-30T00:07:01.910Z
One not leaving his stand, not giving up, e.g. no Saddha, isn't fit to be taught, as he pulls all just into his house of identification. Total Disenchantment (vipassana) is effect of the right path, comes right before release.
user24577
CC BY-SA 4.0
2023-01-28T23:49:27.317Z
2023-01-28T23:49:27.317Z
user24577
<p>I read the statement recently that all Dhamma teachings aim to produce disenchantment, for the purpose of release / unbinding.</p>
<p>Any thoughts on this subject are welcome, but my question is: <strong>Which suttas talk about this?</strong> And preferably, in a way that clearly supports the writer's claim.</p>

<theravada><reference-request><pali-canon><mahayana><sutta-reference>
Do all Dhamma teachings aim us at release?
# Do all Dhamma teachings aim us at release?

(Asked by: username_0 on 2023-01-28)

I read the statement recently that all Dhamma teachings aim to produce disenchantment, for the purpose of release / unbinding.

Any thoughts on this subject are welcome, but my question is: **Which suttas talk about this?** And preferably, in a way that clearly supports the writer's claim.

**Tags:** theravada, reference-request, pali-canon, mahayana, sutta-reference


---

## 2 answers

### Answer by username_1 on 2023-01-29. Score: 3

All of the Dhamma teachings result in reduction of suffering.

But not all of the Dhamma teachings result in complete liberation.

The right view with effluents ([MN 117](https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html)) is targeted at beginners (especially lay persons).

However, according to [SN 42.7](https://suttacentral.net/sn42.7/en/sujato), the Buddha taught the whole Dhamma to everyone, including lay persons.

So, a person can start with the right view with effluents, and later progress to the noble right view.

> "And what is right view? Right view, I tell you, is of two sorts:
> There is right view with effluents, siding with merit, resulting in
> acquisitions [of becoming]; there is right view that is noble, without
> effluents, transcendent, a factor of the path.
>
> "And what is the right view with effluents, siding with merit,
> resulting in acquisitions? 'There is what is given, what is offered,
> what is sacrificed. There are fruits & results of good & bad actions.
> There is this world & the next world. There is mother & father. There
> are spontaneously reborn beings; there are contemplatives & brahmans
> who, faring rightly & practicing rightly, proclaim this world & the
> next after having directly known & realized it for themselves.' This
> is the right view with effluents, siding with merit, resulting in
> acquisitions.
>
> "And what is the right view that is noble, without effluents,
> transcendent, a factor of the path? The discernment, the faculty of
> discernment, the strength of discernment, analysis of qualities as a
> factor for awakening, the path factor of right view in one developing
> the noble path whose mind is noble, whose mind is without effluents,
> who is fully possessed of the noble path. This is the right view that
> is noble, without effluents, transcendent, a factor of the path.  
> [MN 117](https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html)

> “Sir, doesn’t the Buddha live full of compassion for all living
> beings?” “Yes, chief.” “Well, sir, why exactly do you teach some
> people thoroughly and others less thoroughly?”
>
> “Well then, chief, I’ll
> ask you about this in return, and you can answer as you like. What do
> you think? Suppose a farmer has three fields: one’s good, one’s
> average, and one’s poor—bad ground of sand and salt. What do you
> think? When that farmer wants to plant seeds, where would he plant
> them first: the good field, the average one, or the poor one?” “Sir,
> he’d plant them first in the good field, then the average, then he may
> or may not plant seed in the poor field. Why is that? Because at least
> it can be fodder for the cattle.”
>
> “To me, the monks and nuns are like the good field. I teach them the
> Dhamma that’s good in the beginning, good in the middle, and good in
> the end, meaningful and well-phrased. And I reveal a spiritual
> practice that’s entirely full and pure. Why is that? Because they live
> with me as their island, protection, shelter, and refuge.
>
> To me, the
> laymen and laywomen are like the average field. I also teach them the
> Dhamma that’s good in the beginning, good in the middle, and good in
> the end, meaningful and well-phrased. And I reveal a spiritual
> practice that’s entirely full and pure. Why is that? Because they live
> with me as their island, protection, shelter, and refuge.
>
> To me, the
> ascetics, brahmins, and wanderers who follow other paths are like the
> poor field, the bad ground of sand and salt. I also teach them the
> Dhamma that’s good in the beginning, good in the middle, and good in
> the end, meaningful and well-phrased. And I reveal a spiritual
> practice that’s entirely full and pure. Why is that? Hopefully they
> might understand even a single sentence, which would be for their
> lasting welfare and happiness.  
> [SN 42.7](https://suttacentral.net/sn42.7/en/sujato)

> **Comments:**
> **username_0**: Thanks. SN 42.7 is pleasing to a "laymen."  

---

### Answer by username_2 on 2023-01-28. Score: 0

Yes, without exception, when spoken to in regard of the world, equal and lower. Yet, no, in regard of striving for higher and release, the Gems, the practice, good attitudes for all that. And one would be required to leave first, to understand it's clearance, otherwise on would just use any reference to maintain his house, stand.

> **Comments:**
> **username_0**: Not sure that I understand. Possibly lost in translation. Reference?  
> **username_1**: @username_0 He is advising you to renounce the world and become a monk or nun, and not use the teachings to remain a householder.  
> **username_3**: @username_0 And perhaps the beginning is saying, "Yes, 'disenchantment' towards the (equal and lower) world; but, not 'disenchantment' towards what's higher, i.e. Right Effort, the Three Jewels, the Noble Path, etc." and then "But you would need to leave (home) first" e.g. go a monastery.  
> **username_0**: @username_1 Thanks, you seem certain. In that case, he's misunderstood the question when he says "Yet, no..." I never said disenchantment with anything in particular. I'm talking about disenchantment as a cause. It's very clear in the question. Or, he's using the forum to voice an irrelevant personal opinion, on how other people should live. Either way, this answer should disappear, or be downvoted, so that nobody misunderstands it to have any merit.  
> **username_2**: One not leaving his stand, not giving up, e.g. no Saddha, isn't fit to be taught, as he pulls all just into his house of identification. Total Disenchantment (vipassana) is effect of the right path, comes right before release.  

---

