The Buddha answers Tissa Metteyya's questions about who is content in the world, who is not perturbed, and who has gone beyond the net of existence.

“Living the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| among sensual pleasures, (Metteyya,” said the Buddha) “|free from craving::without wanting, yearning, longing, attachment [vītataṇhā]|, ever |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|; A bhikkhu who is |quenched::liberated from mental defilements [nibbuta]|, having |understood::comprehended [saṅkhāya]|, for him there is no perturbation.

The spiritual life is lived for the abandoning and complete uprooting of the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance.

“Bhikkhus, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| is lived for the abandoning and |complete uprooting::cutting off, total eradication [samuccheda]| of the seven underlying tendencies. Which seven?

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.

“Bhikkhus, the |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| and householders who support you with robes, alms food, lodgings, and medicinal requisites are very helpful to you. You too, bhikkhus, are very helpful to the brahmins and householders, in that you teach them the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—beneficial in the beginning, beneficial in the middle, and beneficial in the end—meaningful and well-expressed, that proclaims the perfectly complete and purified |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|. In this way, bhikkhus, this spiritual life is lived in mutual dependence, for the sake of crossing over the flood, for the sake of the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

“What has been accomplished and what is to be accomplished—both are strewn with dust for one who practices in line with the |afflicted::unhealthy, diseased [ātura]|. Those |who regard training rules as the essence::who takes precepts as the core [sikkhāsāra]|—|rules and observances::precepts and practices, ethics and observances, rites and rituals [sīlabbata]|, celibacy, and service as the essence—this is one extreme. And those who say, ‘There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures,’ this is the other extreme. Both these extremes |heap up the cemetery::perpetuate the cycle of existence [kaṭasivaḍḍhana]|; and cemeteries cause |views::beliefs, opinions, concepts, theories [diṭṭhi]| to grow. Without |direct knowledge::experientially understanding [abhiññāya]| both these extremes, some get stuck, while others |overshoot the mark::go too far [atidhāvati]|. But those who, directly knowing these [two extremes], |do not become::do not take shape [nāhosi]| by them, and |do not define::do not fashion [nāmaññi]| themselves by that—for them, no cycle of existence can be designated.”

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.

Not having lived the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and not having obtained wealth in youth; They |brood::obsess, think moodily [jhāyati]| like |old herons::old cranes [jiṇṇakoñca]|, in a pond depleted of fish.

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

“Whoever has crossed this ocean so hard to cross, full of waves, whirlpools, sharks, and monstrous threats; One with perfect knowledge, who has fulfilled the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”

Ugga, the householder of Vesāli 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.

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 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.

Wisely reflecting, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’

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

If, Venerable Gotama, only you and the bhikkhus had accomplished this Dhamma, and not the bhikkhunīs, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, the bhikkhus have also accomplished it, and the bhikkhunīs have accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, and the bhikkhunīs had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect.

After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

In the same way, here, bhikkhus, a certain son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Delighted with those acquisitions, respect, and popularity, his intention is fulfilled. He exalts himself on account of them and disparages others thus: ‘I am one with acquisitions, respect, and popularity; these other bhikkhus are unknown and insignificant.’ On account of those acquisitions, respect, and popularity, he becomes intoxicated [with self-importance], acts with negligence, falls into negligence, and being negligent, he dwells in suffering. Such a bhikkhu is said to have taken the branches and leaves of the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and stopped short with that.

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.

4. A person who is uncelibate can pass beyond it by abstention from uncelibacy,

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.

He abandons unchastity and observes celibacy, living apart, and refrains from |sexual activity::sexual intercourse [methuna]|, the common person’s practice.

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.

“1) |Truth::accuracy, reliability [sacca]|, sir Gotama, is the first thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 2) |Spiritual practice::austerity, ascetic practice [tapa]|, sir Gotama, is the second thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 3) |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, sir Gotama, is the third thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 4) |Studying::memorizing chants, learning by heart [ajjhena]|, sir Gotama, is the fourth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 5) |Generosity::sharing, relinquishment [cāga]|, sir Gotama, is the fifth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. These are the five things that the brahmins teach for performing merit, for successfully achieving the wholesome. What does sir Gotama say about this?”

The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

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

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

Then, early in the morning, Venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

“Bhikkhus, when 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]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?”