Cultivating collectedness leads to discerning the Four Noble Truths.

“Bhikkhus, cultivate |collectedness::stability of mind, mental composure, concentrated mind [samādhi]|. A bhikkhu who is collected discerns |as it truly is::as it has come to be, in reality [yathābhūta]|. What does he discern as it truly is?

The Buddha describes the four types of meditators based on their skill in collectedness and in the flexibility of collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the flexibility of collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the emergence from collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the emergence from collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the support for collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the support for collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the continuity of collectedness.

Here, bhikkhus, a certain meditator is skilled in |collectedness::concentration, mental composure, continuity of mind| but not skilled in the |continuity::stability| of collectedness.

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 direct knowledge.

2) Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. Just as a deep lake fed by an underground spring—with no inflow from the east direction, west direction, north direction, or the south direction, and no rainclouds showering water—would have cool streams welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake, leaving no part uncovered by cool water. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with the joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. This, bhikkhus, is the second cultivation of the noble fivefold right collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in attainment based on collectedness.

Here, bhikkhus, a certain meditator is skilled in |collectedness::concentration, mental composure, stability of mind| but not skilled in attainment based on collectedness.

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

“Bhikkhus, if a bhikkhu, relying on |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, attains |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attains |unification [of mind]::one-pointedness, concentration, oneness [ekaggatā]|—this is called ‘collectedness arising from aspiration.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘|intentional constructs of striving::intentional effort [padhānasaṅkhāra]|.’ Thus, this aspiration, this collectedness arising from aspiration, and accompanied by intentional effort — this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from aspiration and intentional effort.

The Buddha describes the four kinds of persons found existing in the world.

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

To develop tranquility and insight, one should ask experienced practitioners.

The Buddha explains the five faculties of faith, energy, mindfulness, collectedness, and wisdom.

And what, bhikkhus, is the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|? Here, bhikkhus, a disciple of the Noble Ones, having made letting go his basis, attains stability of mind, attains unification of mind. Having secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called the faculty of collectedness.

The Buddha explains the six powers of a Tathāgata that are accessible to one with collectedness.

Therefore, bhikkhus, I declare that knowledge of the possible as possible and the impossible as impossible, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the results of actions in the past, future, and present, according to their causes and conditions, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of manifold past lives, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of beings passing away and arising, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the wearing away of the mental defilements, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness.

Venerable Subhūti is sitting in meditation posture, aligning his body upright, having entered collectedness free of thinking. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, the venerable Subhūti was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, having entered |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| |free of thinking::without thought, a second jhāna or above [avitakka]|.

The Buddha describes the seven powers in brief, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |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 power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

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

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

“How, bhikkhus, are the four bases of psychic powers developed and frequently practiced so that they are of great fruit and great benefit? Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, a wish [chanda]| and accompanied by intentional effort thus: ‘My aspiration will not be too slack, nor too intense, nor inwardly inhibited, nor outwardly scattered. He dwells continuously aware: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day.’ Thus with a mind that is clarified and unconfined, he develops a radiant mind.”

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. Further, with the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the power of collectedness.

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.

And what, bhikkhus, is right collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. 3) With the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ 4) With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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.

2 Bhikkhus, it is because of misunderstanding and not penetrating noble |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.

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.

There is no |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]| for the |unwise::lacking in discernment or good sense, immature [apañña]|, and no wisdom for one who does not [train for] jhāna; But in whom both jhāna and wisdom are found, he is truly near to Nibbāna.

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 the noble right collectedness, complete with supporting conditions and requisites, that is, |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, right intention, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, and |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|? |Unification of mind::one-pointedness, concentration, oneness of mind [ekaggatā]| equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.

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 [subtle defilements] are abandoned and eliminated, there remain just thoughts about the Dhamma. That |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| is not yet peaceful or sublime, not obtained by tranquility, not attained to |unification::singleness, integration [ekodibhāva]| of mind, but is |held in place and restrained by intention::reined in and checked by volition [sa + saṅkhāra + niggayha + vārita + gata]|.

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.”

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.

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. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor disparages others. He is not intoxicated [with self-importance] on account of those acquisitions, respect, and popularity, nor does he become negligent, nor grow in negligence. Being diligent, he succeeds in the accomplishment of ethical conduct. He is delighted with the accomplishment of ethical conduct, but his intention is not yet fulfilled. He does not exalt himself on account of it, nor disparages others. He is not intoxicated [with self-importance] on account of the accomplishment of ethical conduct, nor does he become negligent, nor grow in negligence. Being diligent, he succeeds in the accomplishment of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. He is delighted with the accomplishment of collectedness, and his intention is fulfilled. He exalts himself on account of it, and disparages others thus: ‘I am |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]|; these other bhikkhus are |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|.’ On account of the accomplishment of collectedness, he becomes intoxicated [with self-importance], acts with negligence, falls into negligence, and being negligent, he dwells in suffering.

The Buddha explains the benefits of walking meditation.

“Bhikkhus, there are these five benefits of walking meditation. What are the five? One is able to endure long journeys, one is able to endure striving, one is seldom sick, what has been eaten, drunk, chewed, and tasted is properly digested, and the collectedness attained by walking meditation is long-lasting. These, bhikkhus, are the five benefits of walking meditation.”

The four bases of psychic powers that should be developed for the full understanding of passion, desire, and attachment.

Here, bhikkhus, a bhikkhu develops the basis of psychic power endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort;

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

“Bhikkhus, these are the five faculties. Which five? The faculty of |confidence::faith|, |persistence::energy|, mindfulness, |collectedness::concentration| and wisdom.

The Buddha shares a simile of a water pot without a stand being easily knocked over, and likens it to a mind without support.

And what, bhikkhus, is the support for the mind? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This is the support for the mind.

The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra’s domain and shine like the sun.

“Bhikkhus, a bhikkhu endowed with these three qualities transcends |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|'s domain and shines like the sun. What three? Here, bhikkhus, a bhikkhu is endowed with: The perfected aggregate of |virtue::ethical conduct, moral integrity [sīla]|, the perfected aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the perfected aggregate of |wisdom::distinctive knowledge, discernment [paññā]|—a bhikkhu endowed with these three qualities transcends Māra’s domain and shines like the sun.”

A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.

[The Blessed One]: “|Five should one cut off::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, |five should one abandon::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |five further should one develop::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be further developed.|; When a bhikkhu has overcome |five clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is said to be one who has crossed over the flood.”

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

And how does a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slant, slope, and incline towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha explains the importance of good friendship in the development and cultivation of the noble eightfold path.

How, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the noble eightfold path.”

Good friendship is greatly beneficial for the arising, development and extensive cultivation of the Noble Eightfold Path.

And how, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the Noble Eightfold Path.

Developing the four bases of psychic powers can lead from the near shore to the far shore.

“Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection and examination| and accompanied by intentional effort.”

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

“This, friend, is the wrong spiritual practice: the eightfold wrong way of practice, that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness.”

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

“This, friend, is the Noble Eightfold Path, which is the spiritual life. Namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

And how, bhikkhus, does a bhikkhu accomplished in careful attention develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, bhikkhus, a bhikkhu accomplished in wise attention and careful attending develops and extensively cultivates the noble eightfold path.”

The Four Noble Truths are actual, unchanging, and not otherwise; therefore, they are called the Noble Truths.

“Bhikkhus, there are these Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.

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

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

“Bhikkhus, approaching wrongness leads to failure, not success. How does this happen? For one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises; for one with wrong collectedness, wrong wisdom arises; for one with wrong wisdom, false liberation arises. Thus, bhikkhus, approaching wrongness leads to failure, not success.

The four bases of psychic powers are noble and lead to liberation.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

“Friend, this Noble Eightfold Path itself is the way to realize enlightenment—namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, friend, is the path; this is the way of practice for the realization of enlightenment.”

Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.

“What, bhikkhus, is the |spiritual life::ascetic life, monkhood [sāmañña]|? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the spiritual life.

The Buddha describes the Four Noble Truths in brief.

“These four things, bhikkhus, are true, unerring, and not otherwise. What four? ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ bhikkhus, this is true, this is unerring, this is not otherwise; ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ this is true, this is unerring, this is not otherwise; ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ this is true, this is unerring, this is not otherwise; ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,’ this is true, this is unerring, this is not otherwise. These, bhikkhus, are the four truths that are true, unerring, and not otherwise.

The Arahants of the past, present, and future have truly understood the Four Noble Truths.

“Whether in the past, present, or future, bhikkhus, all those arahants and Perfectly Awakened Ones have truly understood the four noble truths as they really are. And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Just as those in the past have fully understood these truths, so will those in the future, and so do those in the present.

The elephant’s footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.”

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

For that bhikkhu, it is to be expected: ‘He will understand, as it really is, this is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; he will understand, as it really is, this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; he will understand, as it really is, this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; he will understand, as it really is, this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’

Through the development and frequent practice of the four bases of psychic powers, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort.

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

“Just this, venerable sir, is the stream, namely the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right |collectedness::sammāsamādhi|.”

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort,

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

“This very Noble Eightfold Path, friend, is the path, this is the way for the realization of this Nibbāna, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friend, is the path, this is the way for the realization of this Nibbāna.”

When the four bases of psychic powers are developed and frequently practiced, they lead to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, and to Nibbāna.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

“Bhikkhus, there are these Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

For whomever the four bases of psychic powers are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

The wearing away of the mental defilements for is one who knows and sees the Four Noble Truths.

'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,’ by knowing and seeing this, the wearing away of the mental defilements occurs. Thus, bhikkhus, for one who knows in this way and sees in this way, the wearing away of the mental defilements occurs.

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.

And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

A noble disciple who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

He is endowed with beloved noble virtues, unbroken, unblemished, unspotted, untarnished, leading to collectedness.

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

Finally, the principle of right collectedness, bhikkhus, is a foremost, ancient, traditional, timeless, and pure Dhamma principle. It has always remained pure, is un-confounded, and will continue to be so, respected by ascetics, brahmins, and the wise.

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

I developed the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort, along with enthusiasm.

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

“While being honored, or shown dishonor, or by both; For one whose |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| does not waver, as he dwells with a boundless mind —

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

Here, Sāriputta, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

Further again, bhikkhus, a disciple of the Noble Ones is endowed with virtues that are dear to the Noble Ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. This is the fourth stream of merit, outflow of good, and support for ease.

Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering.

But, bhikkhus, when you do think, you should think: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; you should think: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; you should think: ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; you should think: ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ What is the reason for this? Bhikkhus, these thoughts are connected with benefit, they are essential to the spiritual life, they lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one’s clothes or head.

And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Venerable Ānanda explains the four paths to arahantship.

1 Here, friends, a bhikkhu develops |discernment::clear seeing, penetrating internal vision [vipassanā]| preceded by |tranquility::serenity, stilling, calming, peace, mental unification, collectedness [samatha]|. As he develops discernment preceded by tranquility, the path arises in him. He pursues that path, develops it, and cultivates it. As he does so, the fetters are abandoned and the underlying tendencies are |eliminated::ended [byantīhoti]|.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

Therefore, always delighting in |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, |collected::composed, settled [samāhita]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, who sees the wearing away and ending of rebirth; Overcoming Māra and his army, bhikkhus, become those who have gone beyond birth and death.”

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness.

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

And how, Ānanda, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, companions, and associates develops and extensively cultivates the Noble Eightfold Path.

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Noble Truth of suffering should be fully understood, the Noble Truth of the arising of suffering should be abandoned, the Noble Truth of the ending of suffering should be personally experienced, and the Noble Truth of the way of practice leading to the ending of suffering should be developed.

“Bhikkhus, there are these four noble truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. These, bhikkhus are the Four Noble Truths.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics and brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are. Whatever ascetics and brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are. Whatever ascetics and brahmins at present have fully awakened to things as they truly are, all of them have fully awakened to these Four Noble Truths as they truly are.

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

What are these four? It is because of not fully understanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time. It is because of not fully understanding and not penetrating the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|, that both you and I have run and wandered this long course of cyclic existence, for a very long time. But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth.”

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

For what reason? Because, bhikkhus, there is no practice of the Dhamma, no wholesome conduct, no doing of wholesome actions, no performance of meritorious deeds in those lower realms. There, bhikkhus, beings devour one another, and the weaker are prey to the stronger. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

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.

What four? Here, friend, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha: ‘Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.’ He is endowed with experiential confidence in the teachings of the Buddha: ‘Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.’ He is endowed with experiential confidence in the Sangha: ‘Indeed, the Sangha of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ He is endowed with virtues that are dear to the Noble Ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics and brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are and made them known. Whatever ascetics and brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are and make them known. Whatever ascetics and brahmins at present fully awaken to things as they truly are, all of them fully awaken to these Four Noble Truths as they truly are and make them known.

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

But when, bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One, arises in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, there is the declaration, the teaching, the describing, the putting forward, the revealing, the analysis, and the exposition of the four noble truths. Which four? The noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

For a noble disciple endowed with right view, who understands the Four Noble Truths, the suffering that has been eradicated and exhausted is far greater than what little remains.

In the same way, bhikkhus, for a noble disciple, one endowed with right view, who has attained |full understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them|, the suffering that has been eradicated and exhausted is indeed far greater, while what little remains is insignificant. It does not come close in comparison, does not approach in measure, does not even amount to a fraction when compared to the mass of suffering that has already been eradicated and exhausted. This refers to someone who is capable of at most seven more rebirths, who understands, as it truly is: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; understands, as it truly is: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; understands, as it truly is: ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; and understands, as it truly is: ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’

The Blessed One describes how beings are affected by respect and disrespect, and how this affects their rebirth. The true person is one who is collected, detached, and delights in the ending of grasping.

“While being honored, or shown dishonor, or by both; For one whose |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| does not waver, as he dwells with a boundless mind —

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

And what, bhikkhus, is the development of the bases of psychic powers? Here, bhikkhus, a bhikkhu develops the basis of psychic powers that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic powers that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort—this, bhikkhus, is called the development of the bases of psychic powers.

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

He is endowed with beloved noble virtues, unbroken, unblemished, unspotted, untarnished, leading to collectedness.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness; those with |wrong wisdom::with wrong discernment, with incorrect understanding [micchāñāṇī]| come together and associate with those with wrong wisdom; those with |wrong liberation::with wrong release, with wrong freedom [micchāvimuttī]| come together and associate with those with wrong liberation.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

And how, bhikkhus, does a bhikkhu who is accomplished in virtue develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who is accomplished in virtue develops and extensively cultivates the Noble Eightfold Path.”

The Buddha explains why he teaches only a little compared to what he has not taught with the simile of the rosewood leaves.

And what have I taught, bhikkhus? ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ bhikkhus, I have taught; ‘this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ I have taught; ‘this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ I have taught; ‘this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,’ I have taught.

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

And what, bhikkhus, is the person with a mind like lightning? Here, bhikkhus, a certain person understands as it really is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' Just as, bhikkhus, a person with sight in the dark of the night sees forms by a flash of lightning, so too, bhikkhus, here a certain person understands as it really is: 'This is suffering'; 'This is the arising of suffering'; 'This is the ending of suffering'; 'This is the way of practice leading to the ending of suffering.' This is called the person with a mind like lightning.

When one knows and sees the four noble truths, there is the wearing away of the taints.

“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

Bhikkhus, for a person with wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five higher fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment.

The Buddha describes the true ascetic and brahmin as one who understands the four noble truths.

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic powers.

“'This is the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, |wisdom::distinctive knowledge, discernment [paññā]|, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration should be developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration has been developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

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

With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.

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

“Bhikkhus, if a bhikkhu brings to mind a thought of loving-kindness even for just the time of a finger snap, he is called a bhikkhu who is not devoid of |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, who lives according to the Teacher’s instruction, who follows his guidance, and who does not eat the |country’s::land, kingdom, realm [raṭṭha]| alms food in vain. How much more, then, for those who practice it frequently?”

The Buddha describes the ten bases for the wearing away of the multitude harmful, unwholesome qualities, and for the development of multitude wholesome qualities.

8. For one with |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, bhikkhus, wrong collectedness is worn away; and the multitude harmful, unwholesome qualities that arise due to wrong collectedness, they too are worn away for him. And due to right collectedness, multitude wholesome qualities reach full development by cultivation.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

“The purpose of ease, Ānanda, is |collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|; its benefit is collectedness.”

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

However, bhikkhus, if someone were to say: ‘By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]| as it truly is, I will completely end suffering’ — such a thing is indeed possible.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

However, bhikkhus, if someone were to say: ‘By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]| as it truly is, I will completely end suffering’ — such a thing is indeed possible.

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.

The one whom the wise praise, |having examined::investigating, learning about [anuvicca]| day by day; Of |flawless conduct::unbroken conduct [acchiddavutti]| and |sound judgement::one who is discerning [medhāvī]|, endowed with virtue, |collectedness::composure, concentration [samāhita]|, and wisdom—

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

6. By frequently paying attention to the things serving as a basis for the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, unarisen collectedness arises, and arisen collectedness reaches full development through cultivation.

The Buddha explains how a trainee and an arahant understand their respective attainments.

Furthermore, bhikkhus, a trainee bhikkhu understands the five faculties: the faculty of |confidence::faith|, the faculty of energy, the faculty of mindfulness, the faculty of |collectedness::concentration|, and the faculty of wisdom. He knows their tendencies, highest points, fruits, and final goals. He does not experience them with the body but sees them clearly with wisdom. This too, bhikkhus, is a method by which a trainee bhikkhu, standing on the plane of a trainee, understands: ‘I am a trainee.’

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

2) And what kind of person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to? Here, bhikkhus, a certain person is similar in virtue, collectedness, and wisdom. Such a person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to. For what reason? [Because one considers:] ‘Since we are similar in virtue, when there is a discussion on virtue, it will continue, and it will be comfortable for us. Since we are similar in collectedness, when there is a discussion on collectedness, it will continue, and it will be comfortable for us. Since we are similar in wisdom, when there is a discussion on wisdom, it will continue, and it will be comfortable for us.’ Therefore, such a person should be associated with, should be kept company with, and should be closely attended to.

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.”

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.

6) a bhikkhu cultivates the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

“Bhikkhus, these are the Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha explains the greater precipice of delighting in intentional constructs leading to rebirth, aging, death, and sorrow, lamentation, pain, distress, and despair, resulting from not understanding the Four Noble Truths.

“Whatever ascetics and brahmins who do not understand as it truly is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ who do not understand as it truly is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ who do not understand as it truly is, ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ and who do not understand as it truly is, ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,’ they delight in |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|leading to rebirth, in intentional constructs leading to aging, in intentional constructs leading to death, and in intentional constructs leading to sorrow, lamentation, pain, distress, and despair. Delighting in intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they choose to act on these intentional constructs. Having acted on these intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they fall into the precipice of rebirth, the precipice of aging, the precipice of death, and the precipice of sorrow, lamentation, pain, distress, and despair. They do not escape from birth, aging, death, sorrow, lamentation, pain, distress, and despair. I say, ‘They do not escape from suffering.’

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.

Just as a noble horse is restrained by the whip, be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |feeling a sense of urgency::anxiety [saṁvega]|; By |faith::confidence, conviction, trust [saddha]|, by |virtue::ethical conduct, moral integrity [sīla]| and with |energy::persistence, willpower, determination [vīriya]|, with |collectedness::with a stable mind, with mental composure, with concentration [samādhinā]| and |discernment of mental qualities::investigation of reality [dhammavinicchaya]|; Fully endowed with wisdom and ethical conduct and |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, you will abandon this considerable suffering.

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic powers.

And what are these four? Here, bhikkhus, the bhikkhu Moggallāna develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — thus his aspiration is neither too slack nor too tense, it is not inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

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.

A person gives |according to what they have faith in::according to what one has confidence in [yathāsaddhaṃ]|, and according to what |inspires one::pleases one [pasādana]|; But whoever is |troubled::upset, disturbed [maṅku]|, about others receiving food and drink; Does not attain |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, whether by day or by night.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

It would be for the sake of completing an incomplete aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses collectedness superior to my own, to whom I could honor and respect and dwell in dependence on.

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

“Here, brahmin, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |desire::aspiration, goal, interest, objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. This, brahmin, is the path, this is the way to abandon this desire.”

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

It would be for the sake of completing an incomplete aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses collectedness superior to my own, to whom I could honor and respect and dwell in dependence on.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of |virtue::moral conduct, ethical behavior [sīla]|, your aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, your aggregate of |wisdom::distinctive knowledge, discernment [paññā]|, your aggregate of |liberation::release, deliverance, freedom, emancipation [vimutti]|, or your aggregate of the knowledge and vision of liberation?”

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

“Therefore, Dīghāvu, you should train yourself thus: ‘I will be endowed with experiential confidence in the Buddha — thus indeed is the Blessed One: an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. I will be endowed with experiential confidence in the Dhamma... I will be endowed with experiential confidence in the Sangha... I will be endowed with the virtues loved by the Noble Ones — unbroken, unblemished, unspotted, untarnished, leading to collectedness.’ Thus should you train yourself, Dīghāvu.”

The Tathāgata is regarded the foremost among beings, and diligence is regarded the foremost among qualities.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.

Whether in the past, future, or at present, any ascetics or brahmins who are experiencing various kinds of psychic powers have attained such abilities through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

7) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]| are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: ‘The defilements are exhausted in me.’

The heart essence of the Buddha’s original teachings

#### 1. The Four Noble Truths The Matrix of the Teaching 1. [Samādhisutta - Collectedness - SN 56.1](/sn56.1) 2. [Samaṇabrāhmaṇasutta - Ascetics and Brahmins - SN 56.5](/sn56.5) 3. [Vitakkasutta - Thought - SN 56.7](/sn56.7) 4. [Khandhasutta - Aggregates - SN 56.13](/sn56.13) 5. [Kotigāmasutta - Koṭigāma - SN 56.21](/sn56.21) 6. [Āsavakkhayasutta - Destruction of the Influxes - SN 56.25](/sn56.25) 7. [Tathasutta - Real - SN 56.27](/sn56.27) 8. [Lokasutta - The World - SN 56.28](/sn56.28) 9. [Pariññeyyasutta - Should Be Fully Understood - SN 56.29](/sn56.29) 10. [Siṃsapāvanasutta - The Siṃsapā Grove - SN 56.31](/sn56.31) 11. [Daṇḍasutta - The Stick - SN 56.33](/sn56.33) 12. [Celasutta - The Turban - SN 56.34](/sn56.34) 13. [Suriyasutta (First) - The Sun (First) - SN 56.37](/sn56.37) 14. [Suriyasutta (Second) - The Sun (Second) - SN 56.38](/sn56.38) 15. [Papātasutta - The Precipice - SN 56.42](/sn56.42) 16. [Kūṭāgārasutta - Peaked House - SN 56.44](/sn56.44) 17. [Chiggaḷayugasutta - Yoke with a Hole - SN 56.47](/sn56.47) 18. [Sinerupabbatarājasutta - Sineru, King of Mountain - SN 56.49](/sn56.49)

The Buddha describes four ways to attain final Nibbāna with or without exertion.

And how, bhikkhus, does a person attain final Nibbāna without exertion in this very life? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna without exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna without exertion in this very life.

The Buddha describes the forty-four bases of knowledge by understanding.

The arising of birth is the arising of aging and death; the cessation of birth is the cessation of aging and death; this very Noble Eightfold Path is the way of practice leading to the cessation of aging and death, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

The seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and unwholesome mental states, with reflection and examination, born of seclusion, and filled with joyful pleasure. With the subsiding of reflection and examination, experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, I can enter and dwell in the second jhāna. With the fading away of joyful pleasure, I dwell equanimous and mindful, fully aware, and experience physical pleasure, which the Noble Ones describe as ‘one who dwells happily, equanimous and mindful.’ Thus, I can enter and dwell in the third jhāna. With the abandonment of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the subsiding of previous pleasure and displeasure, experiencing neither-painful-nor-pleasant sensation, and with purification of mindfulness by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I can enter and dwell in the fourth jhāna.”

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

And what, bhikkhus, is form? The four great elements and the form dependent on the four great elements. This is called form. With the arising of nutriment, there is the arising of form; with the cessation of nutriment, there is the cessation of form. The Noble Eightfold Path is the way of practice leading to the cessation of form, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right collectedness.

The Buddha explains the benefits of associating with virtuous bhikkhus and the development of the seven awakening factors.

6. Bhikkhus, at that time, when the mind of a bhikkhu, whose body is tranquil and at ease, becomes collected, the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]| is aroused in him. At that time, the bhikkhu develops the awakening factor of collectedness. At that time, the awakening factor of collectedness reaches fulfillment through cultivation in him. With the mind thus collected, he thoroughly observes with equanimity.

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

“Bhikkhus, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me: ‘What is the cause, what is the condition for the development of the bases of psychic powers?' Then, bhikkhus, it occurred to me: ‘Here, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — my aspiration will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.’

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

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — my aspiration will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

The Buddha’s first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

And what, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.

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.

And what, bhikkhus, is that ancient path, that ancient direct road, traveled upon by the perfectly Awakened Ones in the past? 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. Bhikkhus, I followed that ancient path, that ancient road, traveled upon by the perfectly Awakened Ones in the past.

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.

When a sage, through the two qualities [of collectedness and insight], has gone beyond; Then all |fetters::bondages, associations, attachments, involvements [saṁyogā]| come to an end, for one who knows fully.

The Buddha explains how one can verify that they are a stream-enterer by reflecting on the five perilous animosities, the four factors of stream-entry, and clearly seeing with wisdom the noble principle of dependent co-arising.

4 They are endowed with virtues that are dear to the Noble Ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.

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.

“I declare the knowledge of ending with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of ending? ‘|Liberation::release, deliverance, freedom, emancipation [vimutti]|' should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? ‘|Fading of desire::dispassion, detachment [virāga]|' should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? ‘|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|' should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? ‘|Understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]|' should be said. Indeed, bhikkhus, I declare understanding and insight into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of understanding and insight into things as they truly are? ‘|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|' should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without.”

The Buddha explains the development of mindfulness of breathing and its benefits in fulfilling the four establishments of mindfulness, the seven factors of awakening, and clear knowing and release.

“With the body |tranquil::at ease| and the mind content, the mind becomes concentrated. When, Ānanda, for the bhikkhu, with a tranquil body and a content mind, the mind becomes concentrated — the awakening factor of collectedness is aroused in the bhikkhu, he develops the awakening factor of collectedness, and the awakening factor of collectedness in the bhikkhu reaches the culmination of its development.””

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.

'Route by which way they had arrived,’ bhikkhu, is a designation for the Noble Eightfold Path, i.e.—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.”

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.

He develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. And then, enthusiasm is the fifth factor.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

#### Collectedness

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, |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]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [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::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

#### Collectedness

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

6. And what, bhikkhus, is the nutriment for the arising of unarisen |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]| and for the development and completion of the arisen awakening factor of collectedness? There is, bhikkhus, the basis for calming and the basis for non-distraction. Frequently giving careful attention to these is the nutriment for the arising of unarisen awakening factor of collectedness and for the development and completion of the arisen awakening factor of collectedness.

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.

Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.

The Buddha instructs Rāhula on how to regard the five aggregates as not-self which he immediately applies to practice. The Buddha then teaches Rāhula on how to meditate on the elements, the divine abodes, unattractiveness, impermanence, and mindfulness of breathing to abandon unwholesome mental qualities and cultivate wholesome mental qualities.

Venerable Sāriputta saw him sitting there in that posture and said, “Rāhula, cultivate the |meditation::intentional and sustained cultivation of mental qualities such as collectedness, clarity, mindfulness, or insight through directed attention on a chosen object or theme. [bhāvanā]| on mindfulness while breathing in and out. When mindfulness of breathing is cultivated and frequently practiced, it is of great fruit and great benefit.”

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.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

“It is wonderful, friends, it is marvelous, the great psychic power and great might of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|! For he is able to know about the Buddhas of the past — who attained to final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, cut [the tangle of] proliferation, cut off the cycle, ended the round, and surmounted all suffering — that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of collectedness] was thus, their wisdom was thus, their abiding [in attainments] was thus, their liberation was thus.”

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

And what, bhikkhus, is the ending of sensual pleasures? The ending of contact, bhikkhus, is the ending of sensual pleasures. And this very Noble Eightfold Path is the way of practice leading to the ending of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.

Venerable Anuruddha reflects on seven qualities conducive for practicing the Dhamma, but his thoughts are incomplete until the Buddha appears to add an eighth.

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, you will enter and dwell in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.

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.

And what, friends, is right collectedness? 1) Here, friends, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|; 2) with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure; 3) with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease;' 4) with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant — this, is called right collectedness.

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.

They wisely attend to: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

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.

And what bhikkhus, is the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the noble truth of the way of practice leading to the ending of suffering.

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.

Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ represents beings. ‘The man desiring their ruin, harm, and bondage’ is a term for |Māra the Evil One::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|. ‘The false path’ represents the wrong eightfold path - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. ‘The man desiring their good, welfare, and protection’ is a term for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the accomplished and fully enlightened one. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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.

7) Just as, bhikkhus, the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, bhikkhus, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhāna]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]|, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabala]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path; this, bhikkhus, is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another’s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

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.

“'One does not discern, one does not discern,’ friend, that is why one is called undiscerning. And what |does one not discern::does not clearly distinguish, does not understand [nappajānāti]|? One does not discern: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.’ One does not discern: ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|.’ One does not discern: ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.’ One does not discern: ‘This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ ‘One does not discern, one does not discern,’ friend, that is why one is called undiscerning.”

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.

Bhikkhus, what kind of person is a Dhamma-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom to some extent. Moreover, he possesses the faculties of confidence, |persistence::energy|, mindfulness, collectedness, and wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’

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.

With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.

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.

“But venerable Gotama, lodging in remote forests and woodlands is hard to endure, |seclusion::solitude [paviveka]| is difficult to practice, and it is hard to enjoy solitude. One would think the forests must rob a bhikkhu of his mind, if he has no |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|.”

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.

18. ‘Others could be with wrong collectedness; we shall be with right collectedness here’—effacement should be practiced thus.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna’—this was said. And in reference to what was this said? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness — it was in reference to this that it was said: ‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.’

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.

Furthermore, brahmin, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. And yet the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

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.

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. Just as a deep lake fed by an underground spring—with no inflow from east, west, north, or south, and no rainclouds showering water—would have cool streams welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake, leaving no part uncovered by cool water.

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.

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. 3) With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

Some indeed speak with a corrupted mind, while others indeed speak with a mind of truth; However, the sage does not engage in disputes that arise, which is why they’ve no discontentedness at all.

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.

“There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

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.

Furthermore, young man, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. This too, is a joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states.

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.

When the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]| is present within, he discerns, ‘The awakening factor of collectedness is present in me,’ or when the awakening factor of collectedness is not present within, he discerns, ‘The awakening factor of collectedness is not present in me.’ He also discerns how the unarisen awakening factor of collectedness arises and how the arisen awakening factor of collectedness reaches fulfillment through cultivation.

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, when I know and see thus, should anyone say of me: ‘The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of Noble Ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,’ without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

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.

Then, bhikkhus, it occurred to me: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, bhikkhus, before long, I too, by my own directly knowing, entered and abided in that state.

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.

Then, Aggivessana, it occurred to me: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, before long, I too, by my own directly knowing, entered and abided in that state.

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?

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

“Bhikkhus, I do not see even a single thing on account of which unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities arise and arisen unwholesome qualities increase and expand as much as |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|. For one with wrong view, unarisen unwholesome qualities arise, and arisen unwholesome qualities increase and expand.”

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, Bāhiya of the |Bark Cloth::dressed in bark strips [dārucīriya]| was living in |Suppāraka::an ancient western seaport, modern-day Nala Sopara [suppāraka]|, by the seashore. He was honored, respected, revered, worshipped, and esteemed. He was a recipient of the four requisites: robes, alms-food, lodging, and medicines. Then, while Bāhiya was alone in seclusion, the following |train of thought::reflection, contemplation [parivitakka]| arose in his mind: “Whoever in the world are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have entered the |path to Arahantship::way of practice to the full awakening [arahattamagga]|, I am one of them.”

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.

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.”