The Buddha describes the abandoning of anger as a security for non-returning.

“Overcome by anger, through which, beings go to an unfortunate destination; Fully understanding anger, those seeing clearly abandon it; Having abandoned it, they do not come again, to this world at any time.”

The Buddha shares the four unwholesome practices of valuing anger, contempt, gain, and honor, and the four wholesome practices of valuing the good Dhamma instead.

"Bhikkhus, there are these four unwholesome practices. What four? 1) Valuing |anger::rage, wrath, fury, indignation [kodha]|, not valuing the |good Dhamma::good teaching, true doctrine, true nature of things, four foundations of mindfulness [saddhamma = sat + dhamma]|; 2) valuing |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, not valuing the good Dhamma; 3) valuing |acquisitions::gain, money, profit, possessions [lābha]|, not valuing the good Dhamma; 4) valuing |respect::honor, accolade, reverence [sakkāra]|, not valuing the good Dhamma. These are the four unwholesome practices.

One is incapable of ending suffering without directly knowing and completely comprehending anger, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

The Buddha shares the four kinds of persons found existing in the world - those who value anger, contempt, gain, and honor, and those who value the good Dhamma instead.

"Bhikkhus, there are these four kinds of persons found existing in the world. What four? 1) One who |values::gives weight to, gives importance to, emphasizes on, reifies [garu]| |anger::rage, wrath, fury, indignation [kodha]|, who does not value the |good Dhamma::good teaching, true doctrine, true nature of things, four foundations of mindfulness [saddhamma]|; 2) one who values |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, who does not value the good Dhamma; 3) one who values |acquisitions::gain, money, profit, possessions [lābha]|, who does not value the good Dhamma; 4) one who values |respect::honor, accolade, reverence [sakkāra]|, who does not value the good Dhamma. These are the four kinds of persons found found in the world.

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

Overcome anger with |non-anger::patience, forbearance, tolerance [akkodha]|, the bad with what is |good::virtuous, wholesome, beneficial [sādhu]|; Overcome |stinginess::miserliness, tight-fistedness [kadariya]| with |giving::the act of giving or donating, with an intention to give [dāna]|, and false speech with truth.

The Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Understanding this danger, the sage, reflecting on both past and future; should firmly establish solitary conduct, and refrain from engaging in sexual activity.

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

[The Blessed One:] “Cutting off |anger::rage, wrath, fury, indignation [kodha]|, one sleeps with ease, having slain anger, one sorrows no more; For anger, with its poisonous root, and honeyed tip, |Vatrabhū::epithet of Sakka. He is called Vatrabhū because he attained rulership among the deities by overcoming others with his conduct, or because he overcame the asura named Vatra [vatrabhū]|; The Noble Ones praise its slaying— for having cut it off, one grieves no more.”

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

Worse off is the one, who retaliates against an angry person; Not retaliating against anger, one wins a battle hard to win.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Bhikkhus, there are six qualities which, if not abandoned, make it impossible to attain and dwell in the first jhāna. Which six? Sensual desire, ill will, |complacency::dullness and drowsiness|, |restlessness::mental agitation|, doubt, and a failure to clearly see the true danger in sensual pleasures with correct wisdom. These six qualities, if not relinquished, indeed make it impossible to attain and abide in the first jhāna.

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

Who, seeing the danger in |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|, which leads to birth and death; Are liberated by non-clinging, bringing and end to birth and death.

The Buddha describes three persons based on how they respond to anger. One person is like a line etched on rock, another like a line etched on ground, and the third like a line etched on water.

1 And what, bhikkhus, is the person who is like a line etched on rock? Here, bhikkhus, a certain person frequently gets angry, and his anger persists for a long time. Just as a line etched on rock is not quickly eroded by wind or water but persists for a long time, in the same way, such a person frequently gets angry, and his anger persists for a long time. This, bhikkhus, is called the person who is like a line etched on rock.

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

In the same way, bhikkhus, here the elder bhikkhus, after dressing in the morning, and taking alms bowl and outer robe, enter a village or town for alms. There, they speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The laypeople show their confidence to them. They use their |acquisitions::gain, offerings, possessions [lābha]| without being tied to them, without being |fixated on::greedy for, infatuated with [mucchitā]| them, |not blindly absorbed::not obsessed [anajjhopanna]| in them, seeing the danger in them and understanding the escape. This provides them with both beauty and strength, and on that account, they do not encounter death or deadly suffering.

When a brahmin woman expresses faith in the Buddha, her husband, a brahmin of the Bhāradvāja clan, goes to dispute the doctrine of the Buddha. The Buddha teaches the brahmin the importance of cutting off anger.

[The Blessed One:] "Cutting off |anger::rage, wrath, fury, indignation [kodha]|, one sleeps with ease, having slain anger, one sorrows no more; For anger, with its poisonous root, and honeyed tip, brahmin; The Noble Ones praise its slaying— for having cut it off, one grieves no more."

Verses depicting the path to liberation through the central metaphor of a serpent shedding its skin. Each stanza illustrates how a bhikkhu abandons defilements like anger, passion, craving, and conceit, thereby casting off attachment to this world and the next.

One who |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

"Bhikkhus, there are these four |perils::dangers, the possibility of suffering harm or injury [bhayā]| to be expected for one entering the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of |carnivorous fish::possibly a reference to river sharks [susukā]|.

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

“Here, headman, a certain person has not abandoned |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. Because passion is not abandoned in him, he is susceptible to others' provocation, and |being provoked::being disturbed, upset, lit. being caused to shake [kopiyamāna]| by others, he displays |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]|, and he is thus recognized as aggressive. He has not abandoned |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. Because aversion is not abandoned in him, he is susceptible to others' provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. He has not abandoned |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Because illusion is not abandoned in him, he is susceptible to others' provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. This, headman, is the cause, this is the supporting condition whereby here a certain person is recognized as aggressive.

The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

Thus have I heard—At at one time, the Blessed One was residing in Jeta's grove in Sāvatthi, at Anāthapiṇḍika's park.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove. Then a certain brahmin approached the Blessed One, and having approached, he exchanged greetings with him.

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"What is the gratification, what is the danger, and what is the escape in the case of form? What is the gratification, what is the danger, and what is the escape in the case of feeling? What is the gratification, what is the danger, and what is the escape in the case of perception? What is the gratification, what is the danger, and what is the escape in the case of intentional constructs? What is the gratification, what is the danger, and what is the escape in the case of consciousness?"

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

Few are the beings who are reborn among humans; far more numerous, however, are the beings who are reborn elsewhere, apart from humans.

At Sāvatthi.

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

"Bhikkhus, this mind is |radiant::shining, bright, brilliant [pabhassara]|, but it is defiled by incoming defilements. The uninstructed ordinary person does not understand this as it truly is. Therefore, I say that there is no mental development for the uninstructed ordinary person."

The body is fragile, consciousness is of a fading nature. All substrates of existence are impermanent, dissatisfactory, and subject to change.

“Having known the body as fragile, and consciousness as of a fading nature; Having seen the danger in substrates [of existence], one overcomes birth and death; Having attained the supreme peace, the Awakened One calmly awaits his time [until final passing].”

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| clearly, that craving leads to the |arising::origin, source [sambhava]| of |suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|; Free from craving and |not grasping::not taking anything as one's own [anādāna]|, a bhikkhu should wander mindfully.”

Time flies by, one should abandon world's bait, looking for peace.

"Time flies by, the nights swiftly pass, The stages of life gradually abandon [us]; Clearly seeing this danger in death, One should do meritorious deeds that bring happiness."

For one brought to old age, there are no shelters.

"Life ebbs away, its span is short, For one brought to old age, there are no shelters; Clearly seeing this danger in death, one should do meritorious deeds that bring happiness.

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

“Life ebbs away, its span is short, for one brought to old age, there are no shelters; Clearly seeing this danger in death, one should do meritorious deeds that bring happiness.”

The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

This was said by the Blessed One, said by the Arahant, so I have heard:

The four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that 'This is the truth' are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

"Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that 'This is the truth' are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sutavā, the wanderer, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. After conversing, he sat down to one side and said to the Blessed One:

The Buddha describes the wandering in samsara due to not fully understanding and penetrating the Four Noble Truths.

At one time, the Blessed One was dwelling among the Vajji people, in the village of Koṭi. There, the Blessed One addressed the bhikkhus: "Bhikkhus, because of not fully understanding and penetrating the Four Noble Truths, both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time.

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

This was said by the Blessed One, said by the Arahant, as I have heard:

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

If one finds a |wise::discerning, astute [nipaka]| companion, a virtuous and discerning fellow traveler; Let one walk together, overcoming all dangers, with a pleased mind and |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|.

The Māra and the Buddha exchange verses on whether acquisitions bring delight or sorrow.

The Buddha describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

“A woman is |irritable::prone to anger [kodhana]|, Ānanda; a woman is |envious::jealous, covetous [issukī]|, Ānanda; a woman is |miserly::stingy, greedy [maccharī]|, Ānanda; a woman is |undiscerning::without wisdom [duppañña]|, Ānanda. This, Ānanda, is the cause and condition for why a woman neither sits in public assemblies, nor engages in work, nor journeys to Kamboja.”

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Whom should a |barbless::without the spike, a danger that is intangible but deeply piercing [visalla]| dart |dipped in poison::smeared with venom [diddhagata]| strike, bhikkhus? Let acquisitions, respect, and popularity reach a trainee whose mind has |not yet reached the goal::not mentally attained, not reached Arahantship [appattamānasa]|.

The Buddha describes rebirth as a jackal with mange as fortunate for a certain person who claims to be the Buddha's follower. The Buddha then encourages the bhikkhus to train themselves diligently.

At Sāvatthi.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

“Bhikkhus, there are these five suitable times for giving a gift. What five? 1) Giving a gift to a |guest::visitor, stranger [āgantuka]|; 2) Giving a gift to a |traveler::who is going on a journey [gamika]|; 3) Giving a gift to someone who is |sick::ill, unwell [gilāna]|; 4) Giving a gift during a time of |famine::scarcity, dearth [dubbhikkha]|; and 5) Giving new harvest and fresh fruits first to the |virtuous::ethical, moral [sīlavant]|. These, bhikkhus, are the five suitable times for giving a gift.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of an old jackal with mange.

At Sāvatthi.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

At one time, the venerable Sāriputta and the venerable Ānanda were dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, in the evening, the venerable Ānanda, having emerged from seclusion, approached the venerable Sāriputta and, after paying respects, sat down to one side. Seated there, the venerable Ānanda said to the venerable Sāriputta:

The Buddha describes the wholesome and unwholesome states to the wanderer Vacchagotta, and then answers Vacchagotta's questions about the accomplishments of his disciples.

Thus have I heard—At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.

The Buddha explains how understanding the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharanti]| in it.

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

"Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance, and |fettered by craving::bound by desire [taṇhāsaṃyojana]|, continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus!"

Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

At Sāvatthi.

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

Weaknesses |overpower::prevail over [balīyati]| that one, And |obstacles::risks, dangers, insecurities [parissayā]| |crush::trample, squash [maddati]| them, From this suffering follows them, As water fills into a broken boat.

The Buddha explains how even for an arahant, acquisitions, respect, and popularity are an obstacle to the attainment of pleasant abidings in this very life.

“Bhikkhus, even that bhikkhu who is an arahant, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|—I say that for him, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are an |obstacle::danger [antarāya]|.”

The Buddha describes the four uprisings of craving that can arise for a bhikkhu.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| clearly, that craving leads to the |arising::origin, source [sambhava]| of suffering; Free from craving and |not grasping::not taking anything as one's own [anādāna]|, a bhikkhu should wander mindfully.”

The Buddha instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.

They delight in |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| and are at peace, seeing the danger in |negligence::carelessness, heedlessness [pamāda]|; They are incapable of decline, dwelling near to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

The Buddha describes the four right efforts concisely and precisely.

Those who develop the right efforts |overcome Māra's realm::the sphere of temptation and hindrance [māradheyyābhibhūta]|, they are |detached::untied, free [asita]| and have crossed over the danger which is birth and death; They are content, having conquered Māra with his entire army, and are |unshakeable::unperturbed, unmoved [aneja]|, having gone beyond all of |Namuci's::another name for Māra, meaning one who does not let go| forces, they are truly |at ease::blessed, with inner joy of having attained liberation [sukhita]|."

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

Householders provide robes, requisites, and a place to dwell; The monastics receive these gifts, to dispel danger and distress.

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

Then the wanderer Potaliya approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One addressed him:

The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, in |sensual gratification::enjoyment of sensual pleasures, hedonistic pleasure [kāmabhoga]|, the |wise one::astute, intelligent, learned, skilled [paṇḍita]|— lets go all sensual pleasures, whether divine or human.

The Buddha explains how understanding the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

"Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other bhikkhus, he approaches the topic from a wide range of perspectives.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

"Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“What do you think, Māgaṇḍiya? Here, someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual and |enticing::arousing, tantalizing, provocative of lust [rajanīya]|. On a later occasion, having understood as they actually are in the case of forms—the arising, passing away, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]|—he might abandon the |craving for forms::desire for beautiful or visually stimulating sights such as faces, appearances, expressions, ornaments, art, scenery, bodies, or anything seen that becomes an object of attachment, pride, longing, or obsession [rūpataṇhā]|, dispel the |fever for forms::burning passion for sights, strong desire for visible objects [rūpapariḷāha]|, and dwell |without thirst::free from longing [vigatapipāsa]|, with a mind inwardly at peace. What would you say about such a person, Māgaṇḍiya?”

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

At Sāvatthi.

The Buddha explains why Venerable Pilindavaccha addresses the bhikkhus with the term 'outcaste'.

"In whom there is no |deception::illusion of understanding or knowing [māyā]| and no conceit, who is |without craving::without greed [vītalobha]|, free from 'mine', and |fulfilled::free from hope [nirāsa]|; Who has dispelled anger, |with completely cooled mind::self-quenched [abhinibbutatta]|, they are a brahmin, an ascetic, and a bhikkhu."

DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.

Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama's world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

The Buddha uses the simile of a person carried downstream by a lovely and alluring river current to illustrate the painful results of craving and indulgence in the internal sense bases.

‘The waves,’ bhikkhus, is a designation for |anger and irritation::rage and being upset [kodhupāyāsa]|.

DhammaPada verses 21-32 share the distinct path and outcomes of diligence and negligence. On seeing this clearly, the wise guard diligence like the most important wealth. One devoted to diligence burns away all fetters, is incapable of decline, and is near to Nibbāna.

A bhikkhu who is devoted to diligence, who sees danger in negligence; Burns away all |fetters::chains, bonds, things which binds [saṁyojanā]|, both |subtle::fine [aṇu]| and |gross::coarse [thūla]|, like a blazing fire that consumes everything.

The three unwholesome thoughts are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce clarity and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.

1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.

Greed, aversion, and illusion are internal impurities that act as one's internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

“Greed is a bringer of harm, it stirs and agitates the mind; A danger born from within, yet people |fail to discern it::cannot see it for what it is [nāvabujjhati]|.

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

One should be truthful, humble, straightforward, and free from deceit or slander; Without anger, free from greed the sage overcomes these impurities.

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

Just as a merchant with few companions and great wealth, avoids a dangerous road; So too, should one wishing to live, avoid harmful actions like avoiding poison.

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

Bhikkhus, when one dwells perceiving the |drawbacks::disadvantages, unsatisfactoriness, inadequacy, danger [ādīnava]| in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of continued existence; from the cessation of continued existence, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus there is the cessation of this whole mass of suffering.

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

The Buddha describes the conduct of a person who is said to be ‘peaceful’. Such a person is free from craving before the breakup of body. He is one who examines distinctions in all contacts, withdrawn, straightforward, unassuming, unmoved amid views, not holding to a construct, and for whom, there is no ‘mine’ in the world.

He is without anger, fearless, not boastful, free from wrongdoing; Speaking wisely, |unruffled::not agitated, not arrogant, not pompous [anuddhata]|, controlled in speech, he is indeed a sage.

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

And how, bhikkhus, is a bhikkhu one of virtuous conduct? Here, bhikkhus, a bhikkhu is ethical, lives restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. This is how, bhikkhus, a bhikkhu is one of virtuous conduct.

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of continued existence; from the cessation of continued existence, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus there is the cessation of this whole mass of suffering.

The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

2. Similarly, by frequently paying attention to the things serving as a basis for |ill will::aversion, anger, contempt, resentment [byāpāda]|, unarisen ill will arises, and arisen ill will increases and expands.

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

On one occasion, several elder bhikkhus were dwelling at Kosambi, in Ghosita's park. At that time, the venerable Khemaka was residing at the Jujube Tree Park, and he was sick, experiencing pain, and gravely ill.

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

'Here I will dwell during the rains, here during winter and summer;' thus the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| thinks, not understanding the danger.

The Buddha describes the further training guideline on how to practice the Dhamma while walking, standing, sitting, and lying down for bhikkhus who are virtuous, and accomplished in the moral code of conduct.

“Bhikkhus, dwell being virtuous, |accomplished in the moral code of conduct::accomplished in the monastic code of discipline, accomplished in harmonious and pure conduct with others [pātimokkha]|. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the |training guidelines::the Buddha's teaching instructions for an individual [sikkhāpada]|.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

“Bhikkhus, relying upon the Himalayas, the king of mountains, the |nāgās::reference to serpent beings. According to the commentary, pregnant nāgas ascend to the Himalayas to give birth in mountain ponds, safely away from ocean dangers like suparṇas and strong currents, training their young there until they are strong enough to reach the ocean. [nāgā]| nurture their bodies and acquire strength. When they have nurtured their bodies and acquired strength, they then enter into small pools. From the small pools, they move into lakes. From the lakes, they enter the streams; from the streams, they enter the great rivers; and from the great rivers, they finally they enter the ocean. There, they attain greatness and |expansiveness::full development, maturity [vepullatta]| of body.

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn't accept it, and explains this to the brahmin through a simile.

"How can there be anger in one without anger, in one who is disciplined and lives in harmony; In one with true knowledge, liberated, calm, and steadfast.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

"Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in directly knowing than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma - all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.

"No, venerable sir, I have no mental knowledge regarding the past, future, and present fully enlightened ones, but I have discerned the principle through the Dhamma. Just as, venerable sir, in a border city of the king, well fortified with strong walls and gates, with one gate, there the gatekeeper is wise, competent, and intelligent. He prevents strangers and admits acquaintances. Walking around the city, he does not see any gap or opening in the wall, not even a hole for a cat to get through. He thinks: 'Whatever large creatures enter or exit this city, all of them do so through this gate.'"

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

'What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|?'

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

"Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, beings would not be |infatuated::enamoured, attracted [sārajjati]| with the earth element. But because there is gratification in the earth element, beings become infatuated with it. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, beings would not become |disenchanted with::disillusioned with [nibbindati]| the earth element. But because there is drawback in the earth element, beings become disenchanted with it. If there were no |escape::way out, remedy [nissaraṇa]| from the earth element, beings would not |escape from::depart from, become free from [nissarati]| it. But because there is an escape from the earth element, beings escape from it.

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

"Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

'What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience? What is the gratification, what is the drawback, and what is the escape in the case of perception? What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs? What is the gratification, what is the drawback, and what is the escape in the case of consciousness?'

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

But bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One, having understood as it actually is the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to forms, does not delight in forms, is not fond of forms, does not rejoice in forms. With the change, fading away, and ending of forms, the Tathāgata dwells in |contentment::ease, contented abiding [sukha]|.

The Buddha contrasts the immature and wise persons, shares on who misrepresents the Buddha, virtuous and unprincipled behavior, wrong and right view, why he dwells in forests and remote lodgings, and the importance of tranquility and insight.

"Bhikkhus, there are these two who |misrepresent::slander, falsely accuse, speak untruthfully about [abbhācikkhanti]| the Tathāgata. Which two? One who is |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]|, |harboring malice::bearing anger, with aversion [dosantara]|, or one who is |devout::faithful, confident, believing, devoted, trusting [saddha]| |with a wrong grasp::with misunderstanding, with a poor comprehension, with an incorrect understanding [duggahitena]|. These are the two who misrepresent the Tathāgata, bhikkhus."

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in things that are the basis for fetters, there is no descent of consciousness. With the ending of consciousness, there is the ending of name and form; with the ending of name and form ... the ending of the six sense bases; with the ending of the six sense bases ... the ending of contact; with the ending of contact ... the ending of felt experience; with the ending of felt experience ... the ending of craving; with the ending of craving ... the ending of clinging; with the ending of clinging ... the ending of existence; with the ending of existence ... the ending of birth; with the ending of birth ... aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

"Bhikkhus, I |investigated::practiced, engaged in [acariṁ]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, and whatever gratification there is in the earth element, I |directly experienced::achieved [tadajjhagamā]| it. As far as the gratification in the earth element goes, it has been thoroughly seen by me with |wisdom::distinctive knowledge, discernment [paññā]|. Bhikkhus, I investigated the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, and whatever drawback there is in the earth element, I directly experienced it. As far as the drawback in the earth element goes, it has been thoroughly seen by me with wisdom. Bhikkhus, I investigated the |escape::way out, remedy [nissaraṇa]| in regard to the earth element, and whatever escape there is in regard to the earth element, I directly experienced it. As far as the escape in regard to the earth element goes, it has been thoroughly seen by me with wisdom.

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

And why, bhikkhus, is talk of faith a difficult topic for the faithless? When discussions of faith occur, the faithless person clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. Why is this so? It is because they do not see nor possess the accomplishment of faith within themselves, which is why they do not experience joy or delight from it. Therefore, for the faithless, talk of faith is difficult.

The Buddha shares a simile of a mountain to illustrate the inevitability of old age and death, and the importance of living by the Dhamma.

Great king, when such a great and terrifying danger arises — one that is dreadful, leading to the destruction of human life, and where the human state is hard to attain — what should be done in such a situation?"

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

They do not understand, as it truly is, the |arising::origin, source [sambhava]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to these feelings. Since they do not understand this as it truly is, the underlying tendency of ignorance associated with neither-painful-nor-pleasant feeling gets reinforced.

The Buddha shares in brief the four kinds of verbal misconduct - 1) lying, 2) divisive speech, 3) harsh speech, and 4) frivolous chatter.

"Bhikkhus, there are these four kinds of |verbal misconduct::misbehavior in speech [vacīduccarit]|. What four?

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit "I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit "I am" when developed and cultivated to fulfillment.

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill will, that is, the release of mind through loving-kindness.'

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, destructive, bad, or evil [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

The Buddha explains how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.

"|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.

Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

2 Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: 'Whatever is subject to arising, is subject to cessation.' Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, self-assured, and independent of others in the Teacher's instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

The Buddha shares in brief the four kinds of verbal good conduct - 1) truthful speech, 2) non-divisive speech, 3) gentle speech, and 4) wise counsel.

"Bhikkhus, there are these four kinds of |verbal good conduct::good behavior in speech [vacīsucarita]|. What four?

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from [AN 8.21](/an8.21).

2 With a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: 'Whatever is subject to arising, is subject to cessation.' Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and independent of others in the Teacher's instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

After the night has passed, in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder's son serves him with good food. He does not think: 'It is good that the householder serves me with the good food, or they will serve me again in the future with such good food' — he does not think like that. He consumes the food |not tied up::not bound [agathita]|, |not blindly absorbed::not obsessed [anajjhopanna]|, seeing the danger, and understanding the escape.

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

When these [coarse defilements] are abandoned and eliminated, there remain for the bhikkhu devoted to the higher mind medium-sized defilements: |thoughts of sensuality::thoughts related to enjoyment of sensual pleasures, sexual thoughts [kāmavitakka]|, |thoughts of ill will::thoughts of resentment, anger, hatred [byāpādavitakka]|, and |thoughts of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|. An attentive and capable bhikkhu abandons these, dispels them, eliminates them, and brings them to nought.

Dhammapada verses 383–423 redefine 'Brāhmaṇa' (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

|Without anger::not cranky, not irritable [akkodhana]|, dutiful, |virtuous::ethical, moral [sīlavant]|, and |humble::not arrogant, lit. not sinking up [anussada]|; |Tamed::trained, mastered [danta]|, and bearing the final body, him I call a true sage.

A radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”

Bāhiya of the Bark Cloth realizes the Dhamma and attains final Nibbāna immediately after receiving a concise teaching from the Buddha.

For a second time, Bāhiya of the Bark Cloth said to the Blessed One: "Venerable sir, it is |difficult to know::not easy to understand [dujjāna]| the danger to the Blessed One's life, or to the danger to my life. May the Blessed One teach me the Dhamma! May the Well-Gone One teach me the Dhamma so that it would be for my benefit and happiness for a long time."

The Buddha provides a detailed and rigorous method for examining a Teacher. By discerning the teacher’s mental qualities, through prolonged observation, questioning, and learning directly, one gradually realizes a certain aspect of the teaching and builds unshakeable confidence in both the teacher and the teachings.

When, upon investigating, he understands thus: ‘This venerable one has realized this wholesome state since a long time, not just recently realized,’ then he examines him further thus: ‘Has this venerable one become well-known and attained fame, so that the |drawbacks::disadvantages, inadequacies, dangers. The drawbacks are related to conceit, arrogance, etc. For some bhikkhus, as long as they have not become well known or acquired a following, these dangers are not found, and they are very calm and quiet; but when they have become famous and have acquired a following, they go about behaving improperly, attacking other bhikkhus like a leopard pouncing on a herd of deer. [ādīnava]| [connected with being well-known and famous, such as conceit, arrogance, and improper behavior] are found in him?’ For, bhikkhus, as long as a bhikkhu has not become well-known and attained fame, such drawbacks are not found in him, but when he has become well-known and attained fame, those drawbacks are found in him. When he examines him, he comes to know: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him.’

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

4 He is virtuous, dwelling restrained by the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the |training guidelines::the Buddha's teaching instructions for an individual [sikkhāpada]|. This, bhikkhus, is the fourth cause, the fourth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

An Anthology of Discourses from the Pali Canon

### 6. Deepening One's Perspective on the World 1. Four Wonderful Things - AN 4.28 2. Gratification, Danger, and Escape - AN 3.103 - 105 3. [Properly Appraising Objects of Attachment - MN 13](/mn13) 4. The Pitfalls in Sensual Pleasures 1. Cutting Off All Affairs - MN 54 2. [The Fever of Sensual Pleasures - MN 75](/mn75) 3. Life Is Short and Fleeting - AN 7.74 5. Four Summaries of the Dhamma - MN 82 6. The Danger in views 1. A Miscellany on Wrong View - AN 1.306 - 308 2. The Blind Men and the Elephant - Ud 6.4 3. [Held by Two Kinds of Views - ITI 49](/iti49) 7. From the Divine Realms to the Infernal - AN 4.125 8. The Perils of Saṃsāra 1. The Stream of Tears - SN 15.3 2. The Stream of Blood - SN 15.13

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

Suppose, bhikkhu, a king had a |border::frontier, outlying [paccantima]| city with solid fortifications, a strong encircling wall and gateways with gates at six points. In that city, there is a wise, |experienced::competent [byatta]|, and |discerning::who has good judgement [medhāvī]| gatekeeper who prevents the entry of strangers and admits those who he knows.

The Buddha explains the faults concerning this life and the next life, the strivings for laypeople and those who have gone forth, the things that cause regret and do not cause regret, the importance of not resting content with wholesome qualities, the two things that cause regret and do not cause regret, the two dark and bright qualities, and the two occasions for approaching the rains retreat.

Therefore, bhikkhus, you should train yourselves thus: 'We will fear the fault concerning this life; we will fear the fault concerning the next life; we will become those who are afraid of faults, who see the danger in faults.' Thus, bhikkhus, should you train yourselves. It is to be expected, bhikkhus, that those who are afraid of faults, who see the danger in faults, will be freed from all faults."

The Buddha explains the six kinds of persons found existing in the world based on their mental qualities and understanding of the teachings.

3 Here, Ānanda, there is a certain person who has |anger and pride::temper and superiority [kodhamāna]| ingrained within, and from time to time, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| arises within them. They have not heard the teachings, nor become learned in them, nor have they penetrated them by view, and they do not attain even temporary liberation. After the breakup of the body, after death, they go towards a state of decline, not towards distinction; they are indeed on a path of decline, not on a path of distinction.

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

"Bhikkhus, dwell being virtuous, |accomplished in the moral code of conduct::accomplished in the monastic code of discipline, accomplished in harmonious and pure conduct with others [pātimokkha]|. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the |training guidelines::the Buddha's teaching instructions for an individual [sikkhāpada]|.

Short teachings on the impossibility of certain events, actions, or outcomes.

"It is impossible, bhikkhus, it is inconceivable that a person having right view, with a |corrupted mind::corrupted state of mind, such as having anger, being upset, or being resentful [paduṭṭhacitta]|, could cause the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| to bleed. Such a possibility does not exist. But it is possible, bhikkhus, that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist."

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.

In this case, friends, |anger::rage, wrath, fury, indignation [kodha]| is harmful, |resentment::bearing a grudge, harboring enmity [upanāha]| is harmful ... |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is harmful, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is harmful, |jealousy::envy [issā]| is harmful, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is harmful, |deceit::trick, illusion, hypocrisy [māya]| is harmful, |treachery::conning, deviousness, scamming [sāṭheyya]| is harmful, |stubbornness::bullheadedness, inflexibility [thambha]| is harmful, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is harmful, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is harmful, |arrogance::haughtiness, self-importance [atimāna]| is harmful, |vanity::indulgence, excess, pleasure, intoxication [mada]| is harmful, |negligence::carelessness, heedlessness [pamāda]| is harmful. There is a Middle Way for the abandoning of these harmful qualities, which produces clarity in vision, which produces wisdom, which leads to tranquility, to directly knowing, to full awakening, to Nibbāna. What, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.”

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

"When asked this 'Venerable Gotama, is it your view that the world is eternal, this alone is true, anything else is meaningless?', you replied, 'It is not my view, Vaccha, that the world is eternal, this alone is true, anything else is meaningless.' ... 'Then, Venerable Gotama, is it your view that a Tathāgata neither exists nor does not exist after death, this alone is true, anything else is meaningless?' When asked this, you replied, 'It is not my view, Vaccha, that a Tathāgata neither exists nor does not exist after death, this alone is true, anything else is meaningless.' What danger do you see, Venerable Gotama, that leads you to avoid all these speculative views?"

The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

2. What, bhikkhus, is the nutriment for the arising of unarisen |ill will::aversion, anger, contempt, resentment [byāpāda]| and for the increase and expansion of arisen ill will? There is, bhikkhus, an aversive mental image. Frequently giving careless attention to the sign of resistance is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

1) What, bhikkhus, is the case of taking up practices that is pleasant now but ripens as suffering in the future? Bhikkhus, there are certain ascetics and brahmins who hold this doctrine and view: ‘There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the |full understanding::complete comprehension [pariñña]| of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breakup of the body, after death, are reborn in a |state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. There they experience painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’

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.

Bhikkhus, having understood, ‘Craving and unbalanced greed is an impurity that defiles the mind,’ the bhikkhu abandons craving and unbalanced greed; having understood, ‘Ill will is an impurity that defiles the mind,’ he abandons ill will; having understood, ‘Anger is an impurity that defiles the mind,’ he abandons anger; having understood, ‘Resentment is an impurity that defiles the mind,’ he abandons resentment; having understood, ‘Contempt is an impurity that defiles the mind,’ he abandons contempt; having understood, ‘Feuding is an impurity that defiles the mind,’ he abandons feuding; having understood, ‘Jealousy is an impurity that defiles the mind,’ he abandons jealousy; having understood, ‘Stinginess is an impurity that defiles the mind,’ he abandons stinginess; having understood, ‘Deceit is an impurity that defiles the mind,‘ he abandons deceit; having understood, ‘Treachery is an impurity that defiles the mind,‘ he abandons treachery; having understood, ‘Stubbornness is an impurity that defiles the mind,‘ he abandons stubbornness; having understood, ‘Aggressiveness is an impurity that defiles the mind,‘ he abandons aggressiveness; having understood, ‘Conceit is an impurity that defiles the mind,‘ he abandons conceit; having understood, ‘Arrogance is an impurity that defiles the mind,‘ he abandons arrogance; having understood, ‘Vanity is an impurity that defiles the mind,‘ he abandons vanity; having understood, ‘Negligence is an impurity of the mind,‘ he abandons negligence.

The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.

"Indeed, Brahmin, it is possible to set forth a gradual training, practice, and practice in this Dhamma and discipline as well. Just as, Brahmin, a skilled horse trainer acquires a fine thoroughbred and initially trains it in the management of the bit, then proceeds to further training; similarly, friend Brahmin, the Tathāgata initially trains a person thus: 'Come, bhikkhu, be virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, know how to behave and keep to suitable places, see danger even in the slightest fault, and undertake the training by practicing the training rules.'

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the true Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

Any ascetics or brahmins who do not understand as they actually are the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these two views are with passion, with aversion, with delusion, with craving, with clinging, without vision, given to favoring and opposing, delighting in and indulging in mental proliferation. They are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

And what, bhikkhus, is wrong intention? |Intention of sensuality::intention for sensual pleasure, lustful thought [kāmasaṅkappa]|, |intention of ill will::malevolent intention, thought rooted in aversion, anger, contempt, resentment [byāpādasaṅkappa]|, |intention of harm::cruel intention, thought of injuring, hurting, inflicting pain [vihiṃsāsaṅkappa]|—this is wrong intention.

The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the wisdom eye. The wisdom eye is unsurpassed of the three.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the three kinds of misconduct - by body, speech and mind.

This was said by the Blessed One, said by the Arahant, as I have heard:

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

At Sāvatthi.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

And what taints, bhikkhus, should be abandoned by removing? Here, bhikkhus, a bhikkhu, wisely reflecting, does not tolerate an arisen |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it.

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

As I dwelled diligently, with continuous effort, and resolutely, a thought of relinquishment arose in me, bhikkhus. I then understood: 'This thought of relinquishment has arisen. It leads neither to self-harm, nor to others' harm, nor to the harm of both. It cultivates wisdom, is not afflictive, and is conducive to Nibbāna.' If, bhikkhus, I were to dwell upon and examine this thought by night, I would see no danger arising from it. If I were to dwell upon and examine it by day, I would see no danger arising from it. And even if I were to dwell upon and examine it by night and day, I would see no danger arising from it. However, if I were to dwell on and examine it for too long, my body would become tired. When the body is tired, the mind becomes disturbed, and a disturbed mind is far from being |settled::centred [samādhesi]|. Therefore, bhikkhus, I |stabilized::steadied [saṇṭhapeti]| my mind internally, settled it, unified it, and |composed::collected [samādahati]| it. For what reason? So that my mind might not become disturbed.

Various kinds of views arise in the world due to not knowing feeling, the arising of feeling, the cessation of feeling, and the practice leading to the cessation of feeling.

At Sāvatthi.

Various kinds of views arise in the world due to not knowing perception, the arising of perception, the cessation of perception, and the practice leading to the cessation of perception.

At Sāvatthi.

Various kinds of views arise in the world due to not knowing consciousness, the arising of consciousness, the cessation of consciousness, and the practice leading to the cessation of consciousness.

At Sāvatthi

The Blessed One sees a group of young brāhmaṇas passing by, appearing to be mocking.

Thus have I heard—At one time, the Blessed One was wandering on tour among the Kosalans together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. Now, at that time, several |young brāhmaṇas::[typically of a brāhmaṇa] youngsters, young boys [māṇavakā]| were passing by not far from the Blessed One in a |mocking manner::appearing to be jeering, laughing at, making fun of [sadhāyamānarūpa]|. The Blessed One saw the group of young brāhmaṇas passing by at a distance, appearing to be mocking.

Various kinds of views arise in the world due to not knowing intentional constructs, the arising of intentional constructs, the cessation of intentional constructs, and the practice leading to the cessation of intentional constructs.

At Sāvatthi.

The Buddha teaches about integrity, gratitude, how one can repay one's parents, action and non-action, who to make offerings to, persons who are internally or externally fettered, and the importance of right practice and well grasp of the Dhamma. The chapter gets its name from the [AN 2.36](/an2.36) discourse.

"And what, friends, is the person who is fettered internally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. After breaking up of the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he returns to this world. This is called, friends, the person who is fettered internally who returns to this world.

A lay disciple asks the Buddha why greed, aversion, and illusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental states, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.

The venerable Bhadda asks the venerable Ānanda about the wrong spiritual practice.

Thus have I heard—At one time, the venerable Ānanda and the venerable Bhadda were dwelling at |Pāṭaliputta::capital of Magadha, modern Patna|, at the Kukkuṭa's park. Then, in the evening, the venerable Bhadda, having arisen from seclusion, approached the venerable Ānanda. Having approached, he exchanged greetings with the venerable Ānanda and, after engaging in a pleasant and friendly conversation, sat down to one side. After sitting down, the venerable Bhadda said this to the venerable Ānanda:

The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

This was said by the Blessed One, said by the Arahant, as I have heard:

An awakened person has transcended fear through going beyond their own attachments.

Thus have I heard—At one time, the Blessed One was staying in |Pāvā::name of a city, presently Pawapuri|, at the Ajakalāpaka shrine, the |burial site::grave, burial mound [cetiya]| of the |native spirit::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]| Ajakalāpaka. At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down. Then the native spirit Ajakalāpaka, wishing to arouse fear, trepidation, and hair-raising awe in the Blessed One, approached him. Drawing near, the spirit stood not far from the Blessed One and made strange, unsettling sounds three times: "Akkulo! Pakkulo!" He then said, "This is your |demon::evil spirit [pisāca]|, ascetic!"

The Buddha explains how to completely comprehend the gratification, drawback, and escape in the case of sensual pleasures, form, and felt experience.

“Bhikkhus, for those wanderers of other sects who speak in such a way, one should ask: ‘Friends, what is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of sensual pleasures? What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience?’ Being questioned thus, bhikkhus, wanderers of other sects will fail to account for the matter, and what is more, they will fall into confusion. Why is that? Because, bhikkhus, it lies beyond their domain. I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or his disciple or one who has learned it from them.

Shortly after the Buddha's final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

1. Here, brahmin, a bhikkhu is |virtuous::ethical, moral [sīlavant]|, one who dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them.

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

"Bhikkhus, |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| should be practiced in four areas. What four?

The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

"Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

The Buddha describes the foremost of his bhikkhu disciples in various categories.

“Bhikkhus, the |foremost::chief, best [agga]| of my bhikkhu disciples in |experience::lit. knowing nights [rattaññū]| is |Aññāsi Koṇḍañña::first person to realize the Buddha's teaching; lit. Koṇḍañña understood [aññāsikoṇḍañña]|.

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha explains the nature of aging and the impermanence of life in these verses, as well as the state of an Arahant.

Indeed, life is brief, Even a hundred years pass swiftly by; Whoever may live beyond this, Still, ultimately, is worn away by old age.

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Having heard of the hero free from desire for sensual pleasures,” (said the venerable Jatukaṇṇi), “I have come to ask the desireless one who has crossed over the flood; Speak about the state of peace, you of innate vision, Tell me about it, Blessed One, as it actually is.

On seeing the people of Sāvatthi excessively clinging to sensual pleasures, the Buddha expresses an inspired utterance on the bondage that ensues from sensual desire.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, by and large, the people of Sāvatthi were excessively clinging to sensual pleasures—|infatuated by::inflamed by, enamoured by [rattā]|, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

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.

It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an |offense::transgression, wrongdoing [āpatti]|, let the bhikkhus not know that I have committed an offense.’ And it is possible that the bhikkhus come to know that that bhikkhu has committed an offense. Thinking thus, ‘The bhikkhus know that I committed an offense,’ he becomes |angry::indignant, offended [kupita]| and |displeased::unhappy, bitter [appatīta]|. Both that |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]| and |displeasure::bitterness, the mental quality of being displeased, bitter [appaccaya]|, friend, are a blemish.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

24. ‘Others could be |irritable::prone to anger [kodhana]|; we shall be free from irritation here’—effacement should be practiced thus.

The Noble Eightfold Path is the path and the way for the realization of Nibbāna.

Once, the venerable Sāriputta was dwelling in the Magadhan lands, in the village of Nālaka. Then, the wanderer Jambukhādaka approached the venerable Sāriputta. After approaching, he exchanged greetings with the venerable Sāriputta. After their cordial and meaningful conversation, he sat down to one side. Sitting to one side, the wanderer Jambukhādaka said to the venerable Sāriputta:

The Buddha describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

I see the pure, the supreme, the free from disease, Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises.

The Buddha shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of |gain::benefit, profit [lābha]|—namely, the practice of dwelling in the forest.“

The Buddha shares the consequences for a person acting with a corrupted mind based on his direct knowledge.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

At Sāvatthi.

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

At one time, the Blessed One was dwelling in Sāvatthi. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha expresses an inspired utterance on the qualities that make one a true brahmin.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the foot of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|.

The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and Brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.

Just as a person, bhikkhus, with wealth and possessions would travel through a dangerous path. Then later on he gets through that dangerous path safely, securely, without any loss of his belongings. He would think: 'Before, with wealth and possessions, I traveled through a dangerous path. Now, I have gotten through that dangerous path safely, securely, without any loss of my belongings.' He would then be glad and full of joy.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

At Sāvatthi.

Various kinds of views arise in the world due to not knowing form, the arising of form, the cessation of form, and the practice leading to the cessation of form.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, the wanderer Vacchagotta approached the Blessed One, exchanged greetings with him, and after a courteous and friendly exchange, sat down to one side. While seated to one side, Vacchagotta addressed the Blessed One:

The Buddha describes the foremost of his bhikkhunī disciples in various categories.

“Bhikkhus, the |foremost::chief, best [agga]| of my bhikkhunī disciples in |experience::lit. knowing nights [rattaññū]| is |Mahāpajāpati Gotamī::Buddha's foster-mother; first bhikkhunī to ordain [mahāpajāpatigotamī]|.

The Buddha shares the consequences of causing division within the monastic community.

This was said by the Blessed One, said by the Arahant, as I have heard:

Various kinds of views arise in the world due to not seeing the aggregates, the arising of the aggregates, the cessation of the aggregates, and the practice leading to the cessation of the aggregates.

At Sāvatthi.

The Venerable Sāriputta describes his experience of the first jhāna.

At one time, the Venerable Sāriputta was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he approached the Dark Forest for the day's abiding. Having entered the Dark Forest, he sat down at the root of a certain tree for the day's abiding.

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

It is with these five cords of sensual pleasure, young man, that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is bound by, |infatuated with::greedy for, fixated on [mucchita]|, and |obsessed::consumed, blindly absorbed [ajjhopanna]| with. He indulges in them without seeing the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in them, and without discerning the |escape::way out, remedy [nissaraṇa]| from them. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

"Bhikkhus, there are four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure, having never been mingled. These principles are un-confounded and will remain so; they are respected and upheld by ascetics, brahmins, and the wise. What are these four?

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

At Sāvatthi.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|.

DhammaPada verses 33-43 share about the nature of the mind, the drawbacks of an untamed mind, and the benefits of protecting and restraining the mind. Those who restrain the mind will be freed from the shackles of death. Not even one's own mother, father, or any other relatives can do as much good as a rightly oriented mind can.

The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|, difficult to guard and hard to hold back; The wise one makes it |exact::upright [uju]|, like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.

The Buddha shares the consequences of holding on to right views and acting upon them based on his direct knowledge.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha explains how to deal with insult and abuse without arising resentment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects were not honored, not respected, not revered, not venerated, and did not receive robes, alms food, lodging, and medicinal requisites for the sick.

The Buddha describes the four establishments of mindfulness to be cultivated in detail, namely - mindfulness of the body, mindfulness of the felt experience, mindfulness of the mind, and mindfulness of the mental qualities.

He discerns when there is |ill will::dislike, anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| present in him, 'There is ill will in me,' or when there is no ill will present, 'There is no ill will in me,' and he discerns how unarisen ill will can arise, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.

The Buddha teaches about the harmful view of practicing while engaging in obstructions, and the simile of the water snake. The Buddha also teaches about the raft simile, the six views, and the abandoning of what is not yours.

Then those bhikkhus, desiring to separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, asked for reasons, and advised him thus: "Friend Ariṭṭha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has stated how obstructive things are obstructions, and how they are able to obstruct one who practices while engaging in them. The Blessed One has stated that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more. Sensual pleasures are declared by the Blessed One to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like the butcher's knife and chopping block ... like swords and spears ... like a snake's head, with much suffering and despair, and that the danger in them is still more."

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

At Sāvatthi.

The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha shares on the difficulty of regaining human existence for an undiscerning person who has fallen into a lower realm.

"Bhikkhus, suppose a man were to throw a yoke with a single hole into the great ocean. And there was a blind turtle. This turtle would come to the surface once every hundred years.

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Truly, we live happily, |free from hatred::free from animosity, friendly [averī]| among the hateful; Among those who are hostile, we dwell free from animosity.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

"Bhikkhus, there are these three types of persons existing in the world. What three? The person with a mind like a sore, the person with a mind like lightning, and the person with a mind like a diamond.

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

One who has completed the journey is free of sorrow, fully liberated in all respects; He has removed all knots, [in him] no |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| can be found.

The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.

At Sāvatthi.

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

At Sāvatthi.

The Buddha uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

At Sāvatthi.

Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

“By what is the world |enveloped::veiled, wrapped [nivuta]|,” (said the venerable Ajita) “Why does it not shine forth? What smears it, What is its great peril?”

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha's states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

"Sāriputta, the misguided person Sunakkhatta is angry. And this statement was spoken out of anger. Intending to disparage, Sāriputta, Sunakkhatta, the misguided person, actually speaks praise of the Tathāgata. For, Sāriputta, it is praise of the Tathāgata for one to say: 'The Dhamma he teaches indeed rightly leads the one acting accordingly to the ending of suffering.'

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

And what, bhikkhus, is the noble quest? Here, bhikkhus, someone who is themselves subject to birth, having understood the danger in what is subject to birth, seeks the |unborn::uncreated, unproduced [ajātam]| unsurpassed security from bondage, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|; someone who is themselves subject to aging, having understood the danger in what is subject to aging, seeks the unaging unsurpassed security from bondage, Nibbāna; someone who is themselves subject to illness, having understood the danger in what is subject to illness, seeks the unailing unsurpassed security from bondage, Nibbāna; someone who is themselves subject to death, having understood the danger in what is subject to death, seeks the deathless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled unsurpassed security from bondage, Nibbāna.

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

I recall, Master Gotama, engaging in debate with Pūraṇa Kassapa. When I engaged him in debate, he evaded the issue, diverted the discussion to externals, and displayed anger, aversion, and bitterness. But when venerable Gotama is spoken to in an assertive way again and again, spoken to with insinuation, his complexion becomes even clearer and his facial appearance more serene, as would befit an arahant, a perfectly Awakened One.

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

At Sāvatthi.

Beings come together and associate according to disposition. Those who intense craving come together and associate with those with intense craving; those with a malicious mind come together and associate with those with a malicious mind; those with wrong views come together and associate with those with wrong views; and similar for the other seven kinds of actions.

At Sāvatthi.

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

As one who reveals hidden treasure, one should regard a person who shows your faults; A wise person who reproves and admonishes, one should associate with such a wise person; For one associating with such a person, things become better, not worse.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

This was said by the Blessed One, said by the Arahant, as I have heard:

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

At Sāvatthi.

The brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha's response, he becomes a bhikkhu and soon attains arahantship.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Bilaṅgika Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesālī::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

“Bhikkhus, there are these four |inversions of perception::distortions of perception [saññāvipallāsā]|, inversions of thought, and |inversions of view::distortions of outlook [diṭṭhivipallāsā]|. What four?

Dhammapada verses 146–156 explore impermanence, the nature of the body, and the inevitability of aging and death. Through metaphors of a world ablaze, a decaying body, the house-builder and a city of bones, they point to life's transience and the futility of clinging to sensual pleasures. The verses highlight the cultivation of wisdom, detachment, and the pursuit of an unconditioned state beyond constructs, contrasting fleeting youth and inevitable old age with the timeless teachings that lead to liberation.

What is the laughter, what is the joy, when the world is |perpetually ablaze::burning with desire, aversion, and delusion [niccaṁ + pajjalite]|; Enveloped by |darkness::blindness, ignorance of how things have come to be [andhakāra]|, why do you not seek the |light::lamp, cultivate wisdom of how things have come to be, ultimate reality [padīpa]|?

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha explains how the livelihood of subsisting on alms, although an extreme of livelihoods, is a sensible choice for those who hope to discern a complete end to the entire mass of suffering.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

Then the Venerable Sāriputta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated there, the Venerable Sāriputta addressed the Blessed One thus:

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world's relentless course of decay and death.

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha describes the five signs that appear when a deity is about to pass away, and the three blessings that the gods give to the deity.

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the cultivation of four jhānas as leading to Nibbāna.

At Sāvatthi.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

At Sāvatthi.

The Buddha explains how the tangle of defilements can be disentangled through the practice of virtue, meditation, and wisdom.

At Sāvatthi.

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete elimination of mental defilements.

One who |rashly::impulsively, quickly, aggressively [sāhasā]| |concludes::draws inference, conclusion [naya]|, because of that is not firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; A wise person |evaluates::discriminates, distinguishes [niccheyya]|, both what is |beneficial::good, welfare, profit [attha]| and what is |harmful::leading to misfortune, damage, injury, hurt, detriment [anattha]|.

When the venerable Ānanda wishes to go for a solitary retreat, the Buddha teaches him to contemplate the five aggregates subject to appropriation and being assumed as one's self.

At Sāvatthi.

The Buddha explains what causes the hindrances to arise and how to abandon them.

"Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands."

On observing a fisherman killing fish and selling them, the Buddha explains the consequences of cruelty.

At one time, the Blessed One was wandering on a walking tour in the Kosala region together with a large saṅgha of bhikkhus.

By clinging to the five aggregates, one experiences pleasure and pain.

At Sāvatthi.

DhammaPada verses 1-20 share on the power of the mind in shaping one's experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one's actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

Mind precedes all |things::phenomena, mental qualities [dhammā]|, Mind is their chief, they are mentally produced; If with a |corrupted::often angry, upset, or offended [paduṭṭha]| mind, one speaks or acts; |Suffering::discontentment, discomfort, stress [dukkhamanveti]| follows them, like the wheel that follows the foot of the ox.

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

All fear |punishment::rod, stick [daṇḍa]|, all fear death; Considering others like oneself, one should neither |kill::beat, strike, thrash, stab, execute [hanati]| nor cause to kill.

DhammaPada verses 179-196 describe the boundless and traceless nature of the Buddha, the teachings of all the Buddhas, rarity of a human birth, rarity of the arising of a Buddha, what is a safe refuge that leads to release from suffering, and the merit gained by ones who honor the Buddhas or their disciples.

For whom victory cannot be undone, whose victory no one in the world can undo; That Buddha, |whose domain is boundless::having infinite range [anantagocara]|, |the traceless one::trackless, having no desires [apada]|—by what path |will you lead him astray::will misguide, will harm [nessati]|?

The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

This was said by the Blessed One, said by the Arahant, as I have heard:

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

At Sāvatthi.

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

"Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected."

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

Then, a certain bhikkhu approached his own |preceptor::mentor| and said: "Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, |complacency::dullness and drowsiness| completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings."

Dhammapada verses 235-255 emphasize on the urgency of striving swiftly, not being negligent, discerning gradually, stains of various qualities. A contrast is drawn on the lives of one who is shameless and one with a sense of right and wrong, on finding the faults of others and one's own, and on the path of the Tathāgatas.

Now you are like a withered leaf, and the messengers of death await you; You stand at the |door of departure::mouth of death [uyyogamukha]|, and |provisions for the journey::this is a reference to the cultivation of the spiritual qualities [pātheyya]| are nowhere to be found.

The Buddha explains the distinction between the uninstructed ordinary person and the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones regarding the eight worldly conditions.

"Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic powers.

"Thus have I heard—At one time, the Venerable Ānanda was dwelling at Kosambi, in Ghositā's park. Then the brahmin Uṇṇābha approached the Venerable Ānanda. Having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the brahmin Uṇṇābha said to the Venerable Ānanda: "friend Ānanda, for what purpose is the spiritual life lived under the ascetic Gotama?"

The Buddha refused Māgaṇḍiya's offer of his daughter, rejecting worldly desires. He taught that true peace arises not from clinging to views, observances, or status, but from letting go of all attachments. Like a lotus unstained by water, the sage remains free, calm, and detached amidst the world.

[Blessed One]: "Having seen |Taṇhā, Aratī, and Ragā::This is a reference to the three daughters of Māra, Taṇhā, Aratī, and Ragā, who came to seduce the Buddha by creating illusions of beauty and pleasure at the foot of the goatherd's banyan tree. The Buddha, however, remained unmoved by their charms and instead taught them the Dhamma. This event is described in SN 4.25.|, I did not have any desire for sexual intercourse; So why [should I desire] this, full of urine and excrement, I would not wish to touch her even with my foot."

Venerable Sāriputta clarifies on a teaching on how liberation is to be verified. He shares a simile of the stone pillar.

Discourse on the Stone Pillar

Dhammapada verses 360–382 depict the ideal bhikkhu as one who restrains the senses, body, speech, and mind, leading to freedom from suffering. Emphasis is placed on mindfulness, inner joy, collectedness, and self-reliance. Through discipline and reflection, the bhikkhu advances towards the peace of Nibbāna, shining like the moon freed from clouds.

Restraint with the eye is good, good is restraint by the ear; Restraint with the nose is good, good is restraint by the tongue.

The Buddha explains to King Pasenadi of Kosala how to recognize the character of another person.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Now, at that time, the Blessed One, having emerged from seclusion in the early evening, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

How an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

"These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state 'do not grow old' when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state 'do not fall ill' when subject to illness ... (3) 'do not die' when subject to death ... (4) 'do not perish' when subject to perishing ... (5) 'do not be lost' when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

At Sāvatthi.

Dhammapada verses 334–359 depict craving as a binding force, likening it to a creeping vine, a trapped hare, and a spider’s web. The wise cut these bonds, free from passion, aversion, illusion, and longing, crossing beyond birth and aging. The highest gift is the Dhamma, surpassing all wealth and pleasures, and the destruction of craving is the greatest victory. Offerings to those free from defilements bear the greatest fruit.

For a human who lives with |negligence::carelessness, heedlessness [pamāda]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| grows like a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper; He swings from this life to the next, like a monkey seeking fruit in the forest.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Once, the Blessed One was dwelling at |Ayujjhā::Ayodhya| on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

The Buddha uses the simile of a log of wood carried by a river to explain the eight obstacles to reaching Nibbāna.

At one time, the Blessed One was dwelling at Kosambi on the bank of the river Ganges.

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

At Sāvatthi.

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park ...

After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.

At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

The Words of the Buddha project is dedicated to restoring the Buddha's teachings through accessible translations and by offering tools to support learning and reflection.

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

The Buddha recounts the inquiry that led to the development of the four bases of psychic powers before his full awakening.

At Sāvatthi.

Developing the four bases of psychic powers can lead to various kinds of psychic powers and the realization of the taintless liberation of mind.

"Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit. And how, bhikkhus, are these four bases of psychic powers developed and frequently practiced so that they are of great fruit and benefit?

The Buddha explains the four qualities that lead to the benefit and happiness in this life and in the future life.

Once, the Blessed One was living among the Koliyans in a town named Kakkarapatta. Then Dīghajāṇu, a young Koliyan man, approached the Blessed One. Having drawn near and paid respects to the Blessed One, he sat down to one side. Sitting down to one side, Dīghajāṇu, the young Koliyan man, said to the Blessed One:

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

At Sāvatthi.

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

At Sāvatthi.

The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Sāḷha, Migāra's grandson, and Sāṇo, Sekhuniya's grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra's grandson:

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain.

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

At Sāvatthi.

The Buddha explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

“Bhikkhus, if in any bhikkhu or bhikkhunī, |desire::intention, wish, impulse, interest [chanda]| or |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| or |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| or |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| or |aversion::mental resistance, irritation, conflict [paṭigha]| arises in regard to |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye, they should |rein in::restrain, hold in check [nivāraya]| their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by |virtuous persons::good persons, persons of integrity, arahants, awakened beings [sappurisā]|. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.

The Buddha explains the five barriers and five shackles of the mind that prevent a bhikkhu from coming to growth, increase, and fulfillment in his teaching and training.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by directly knowing.

“Bhikkhus, I will teach the |cultivation::development, meditation [bhāvanā]| of the noble fivefold |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. Listen to this and pay close attention, I will speak.”

Venerable Mahākoṭṭhika asks Venerable Sāriputta if the eye is the fetter of forms or if forms are the fetter of the eye. Venerable Sāriputta explains that it is the desire and lust that arises in dependence on both that is the fetter.

At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was evening, the venerable Mahākoṭṭhika emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated there, the venerable Mahākoṭṭhika said to the venerable Sāriputta:

The Buddha explains the five lower fetters and the way of practice for abandoning them.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, he addressed the bhikkhus thus: "Bhikkhus."

The Buddha affirms the Four Noble Truths as the core of his teaching and praises venerable Sāriputta’s deep understanding of them, who then expounds the truths, detailing suffering in all its forms, the arising of suffering rooted in craving, the ending of suffering, and the Noble Eightfold Path as the way of practice leading to the end suffering.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

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.

"Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn't pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta's mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra's Mother's Hall [migāramātupāsāda]|. Now, on that occasion, being the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day, the Blessed One was seated surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus.

A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park.

The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

Thus have I heard—At one time, the Blessed One was wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground.

The Buddha teaches Venerable Pukkusāti the Dhamma of this person which constitutes of the six elements, six bases of contact, the eighteen explorations of mind, and is established in four ways.

Thus have I heard — Once, the Blessed One was wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, "If it's not inconvenient for you, Bhaggava, may we stay in your workshop for one night?"

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

Using the simile of an elephant’s footprint, the Buddha illustrates how confidence in him develops gradually through practice. A noble disciple trains in conduct, sense restraint, contentment, and mindfulness, progressing through the jhānas. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

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 feeling.

Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

Thus have I heard—At one time, the Blessed One was wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Opāsāda::In ancient India, certain villages were primarily inhabited by Brahmins, the priestly class. These villages often had a focus on Vedic rituals and learning. [opāsāda]|. There, the Blessed One stayed in the |Grove of the Gods::Divine forest. A quiet, possibly revered location, suitable for teaching and meditation. [devavana]| among the Sal trees to the north of Opāsāda.