The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.

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

“Bhikkhus, without directly knowing, without completely comprehending |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]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering.

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

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

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

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, not completely comprehending everything, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

The eye, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and knows [cakkhuviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these floods.

Bhikkhus, 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 four floods, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these floods.

Bhikkhus, 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 four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

Bhikkhus, 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 four bonds, the Noble Eightfold Path |should be developed::should be cultivated [bhāvetabba]|.”

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

Bhikkhus, 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 four bonds, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, 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 four knots, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

Bhikkhus, 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 four kinds of clinging, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these four kinds of clinging.

Bhikkhus, 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 four kinds of clinging, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five hindrances.

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 hindrances, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, 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 four knots, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five lower 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 lower fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|.”

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

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 hindrances, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The five cords of sensual pleasure are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

Bhikkhus, 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 cords of sensual pleasure, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five lower 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 lower fetters, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabbo]|.”

The five cords of sensual pleasure are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

Bhikkhus, 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 cords of sensual pleasure, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

“Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. For one who lacks full awareness, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline.”

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these tendencies.

Bhikkhus, 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 seven underlying tendencies, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

Bhikkhus, 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 seven underlying tendencies, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

3) There are, bhikkhus, some ascetics and Brahmins claiming to be proponents of the complete comprehension of all kinds of clinging. However, they do not rightly proclaim the complete comprehension of all kinds of clinging. They proclaim the comprehension of clinging to sensual pleasures, the comprehension of clinging to views, and the comprehension of clinging to rules and observances, but they do not proclaim the comprehension of clinging to a theory of self. And what is the reason for this? These respected ascetics and Brahmins, bhikkhus, do not truly understand this one instance of clinging as it really is. Therefore, these ascetics and Brahmins, while claiming to be proponents of the complete comprehension of all kinds of clinging, only proclaim the comprehension of clinging to sensual pleasures, clinging to views, and clinging to rules and observances, but they do not proclaim the comprehension of clinging to a theory of self.

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

Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is not possible that they will themselves |completely comprehend::fully understand [parijānāti]| sensual pleasures or instruct another so that he can completely comprehend sensual pleasures—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is possible that they will themselves completely comprehend sensual pleasures and instruct another so that he can completely comprehend sensual pleasures—that is possible.

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

Bhikkhus, when a bhikkhu has abandoned the underlying tendency toward sensual desire—|cut off at the root::eradicated at the source [ucchinnamūla]|, uprooted like a palm stump, utterly obliterated, never to arise again in the future, and likewise [has abandoned] the underlying tendencies toward aversion, views, doubt, conceit, passion for existence, and ignorance—then bhikkhus, that bhikkhu is called one who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, torn apart the fetters, and through perfectly and completely comprehending conceit, has made an end of suffering.”

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

7) When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ with reference to what was this said? Here, bhikkhus, a bhikkhu is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ it was in reference to this that this was said.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

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 aggregates that are subject to clinging, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

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 aggregates that are subject to clinging, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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 four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

Bhikkhus, 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 four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.

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.

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

One who has removed both |merit::good deed, spiritual wealth [puñña]| and |demerit::injurious action, action that leads to harm [pāpa]|, and lives the spiritual life; Who wanders in the world with |understanding::comprehension, reckoning [saṅkhāya]|, is rightly called ‘a bhikkhu.’

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.

Cunda, it is impossible that one who is himself |stuck in mud::immersed in mire, bogged down by swamp [palipapalipanna]| should pull out another who is stuck in mud; that one who is not himself stuck in mud should pull out another who is stuck in mud is possible. It is impossible that one who is himself untamed, undisciplined, untrained, and not completely quenched should tame, discipline, train, and completely quench another; that one who is himself tamed, disciplined, trained, and completely quenched should tame, discipline, train, and completely quench another is possible.

Those who are totally confused about the teachings are led by others’ views and do not awaken from sleep.

[The Blessed One]: “Those who are |unconfused::unmuddled [asammuṭṭha]| about the teachings, are not led by others’ views; They, awakened and |completely comprehending::fully understanding [sammadaññā]|, fare |evenly::with balance, with peace, with tranquility [sama]| amidst the uneven.”

The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

Where these |cease::vanish, reach an end [nirujjhati]|, and the way of practice |leading to their cessation::leading to exhaustion, leading to wearing away [khayagāmī]|; With the cessation of felt experiences, the bhikkhu, is |satiated::free from craving, desireless [nicchāta]| and |completely quenched [of mental defilements]::completely cooled mental defilements [parinibbuto]|.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought ‘Let people know me.’ But rather, bhikkhus, this spiritual life is lived |for the purpose of direct knowledge::for the sake of higher understanding [abhiññattha]| and |for the purpose of full understanding::for the sake of complete comprehension [pariññattha]|.”

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

Where these |cease::vanish, reach an end [nirujjhati]|, and the way of practice |leading to their cessation::leading to exhaustion, leading to wearing away [khayagāmī]|; With the cessation of defilements, the bhikkhu, is |satiated::free from craving, desireless [nicchāta]| and |completely quenched [of mental defilements]::completely cooled mental defilements [parinibbuto]|.”

Those who do not understand the teachings are led by others’ views and do not awaken from sleep.

[The Blessed One]: “Those who have |well understood::fully perceived, thoroughly comprehended [suppaṭividitā = su + paṭividitā]| the teachings, are not led by by others’ views; They, awakened and |completely comprehending::fully understanding [sammadaññā]|, fare |evenly::with balance, with peace, with tranquility [sama]| amidst the uneven.”

The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

“There are these three |felt experiences::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus. What three? Pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience. Bhikkhus, a pleasant felt experience should be seen as |suffering::discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkha]|; a painful felt experience should be seen as a |thorn::any sharp pointed object, mental dart, piercing pain [salla]|; a felt experience that is neither-painful-nor-pleasant should be seen as |impermanent::unstable, transient, unreliable [anicca]|. When a bhikkhu sees a pleasant felt experience as |[ultimately] dissatisfying::a source of suffering [dukkha]|, a painful felt experience as a thorn, and a felt experience that is neither-painful-nor-pleasant as impermanent, he is called noble, one with perfect understanding, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.”

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Then, in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on almsround in Vesāli and returning from his almsround after his meal, the Blessed One addressed Venerable Ānanda: “Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day’s abiding.”

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

Even in the case of bhikkhus, great king, who are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |whose mental defilements have ended::one who has awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who have exhausted the fetters of existence::one who has worn away the bonds of being [parikkhīṇabhavasaṃyojana]|, and |who are freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|—even for them, this body is subject to breaking up, and subject to being cast down.”

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

“Bhikkhus, abandon one thing; I am your guarantor for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|; I am your guarantor for non-returning.”

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

Thus, the Buddha, having |directly known::experientially understood [abhiññāya]|, clarified the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to the bhikkhus; The teacher, the end maker of suffering, the one with vision, has |completely quenched [mental defilements]::completely cooled mental defilements [parinibbuta]|.”

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

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; I am your guarantor for non-returning.”

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

“Bhikkhus, abandon one quality; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one quality? Bhikkhus, abandon |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]|; I am your guarantor for non-returning.

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

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |aversion::A reactive mental quality of rejection rooted in ill will, irritation, or hostility that pushes away unpleasant objects or experiences; it fuels conflict and resists acceptance, obstructing patience and kindness [dosa]|; I am your guarantor for non-returning.”

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

Where these [quests] |cease::finish, vanish, reach an end [nirujjhati]|, and the way of practice |leading to their cessation::leading to their wearing away [khayagāmī]|; With the cessation of quests, the bhikkhu, is |satiated::free from craving, desireless [nicchāta]| and |completely quenched [of mental defilements]::completely cooled mental defilements [parinibbuta]|.”

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

The |wise one::astute, intelligent, learned, skilled [paṇḍita]|—who has directly realized the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, and |fully understood::completely comprehended [aññāya]| it; Like a sheltered lake, calm and unshaken, he |settles completely::is fully stilled [vūpasammati]|.

The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three time periods of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.

“Beings who perceive what can be |expressed::said, explained, illustrated [akkheyya]|, become |established in::fixed in, settled in, firmly grounded in [patiṭṭhita]| what can be expressed; |Not fully understanding::not completely comprehending [apariññāya]| what can be expressed, they come under the yoke of death.

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

|Completely comprehending::fully understanding [pariññāya]| forms, and |not caught in::not fixed in, not attached to [asaṇṭhita]| the formless; Those who are liberated in cessation, are the ones |who have gone beyond death::who have transcended mortality [maccuhāyino]|.

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

“Indeed, Sutavā, this was well heard, well learned, well attended to, and well retained by you. Before and now, I declare: ‘A bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension, is incapable of transgressing in nine ways — incapable of intentionally take the life of a living being, incapable of taking what is not given, incapable of engaging in sexual intercourse, incapable to knowingly speak falsely, incapable to use stored-up goods as he did before, when he was a householder, incapable to act out of |impulse::based on desire|, incapable to act out of |aversion::based on ill will|, incapable to act out of |delusion::tendency of the mind to not closely examine and verify|, and incapable to act out of fear.’ Before and now, I declare: ‘He who is a bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension is incapable of transgressing in these nine ways.’"

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

And what, bhikkhus, is the Nibbāna element |with fuel remaining::with residual clinging [saupādisesa]|? Here, bhikkhus, a bhikkhu is an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, with taints eradicated, having fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. However, his five sense faculties remain intact, and due to that, he experiences what is agreeable and disagreeable, and feels |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|. The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this is called, bhikkhus, the Nibbāna element with fuel remaining.

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

“The bhikkhu who has good friends, who is |agreeable::deferential, polite, obedient [sappatissa]| and respectful; Acting according to the advice of friends, with |full awareness::attentiveness, clear and full comprehension [sampajañña]| 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, sati]|; Gradually attains, the |wearing away of all fetters::wearing away of all the chains, slow destruction of all the bonds [sabbasaṃyojanakkhaya]|.”

The Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.

“There are these three elements, bhikkhus. The |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]|, the |formless element::states not rooted in materiality, including mental realms and meditative attainments beyond physical form [arūpadhātu]| and the |element of cessation::the complete ending of conditioned phenomena, including the cessation of perception and felt experiences, leading to Nibbāna [nirodhadhātu]|. These, bhikkhus, are the three elements.”

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

Of those with perfected virtue, who dwell with |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|; |Who are freed through complete comprehension::who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|, their path is not found by Māra.

Venerable Sāriputta is sitting in meditation posture, aligning his body upright, having set up mindfulness at the fore. The Blessed One sees this and expresses an inspired utterance.

“Just as a rocky mountain, is |unshakeable::immovable [acala]| and |firmly grounded::fully centered [suppatiṭṭhita]|; In the same way, with the |complete ending of delusion::exhaustion of delusion, illusion, hallucination, misapprehension, distorted view; that which fuels not knowing of things as they have come to be [mohakkhaya]|, a bhikkhu does not |shake::tremble, agitate [vedhatī]| like the mountain.”

The Buddha’s serene conduct on an alms round catches the attention of King Bimbisāra. In the ensuing encounter, the king offers him wealth and royal pleasures, but the Buddha shares his insight on the drawbacks in sensual pleasures, his view of renunciation as security and where his mind delights in.

Walking on alms |uninterruptedly::without skipping houses or taking a break [sapadānaṃ]|, guarding the sense doors, well restrained; He soon filled his alms bowl, with |full awareness::clear comprehension [sampajāna]| and |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|.

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself. Read [SN 47.2 Sati sutta - Mindfulness](/sn47.2) to learn more [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|.”

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

Again, bhikkhus, a disciple of that same teacher is an Arahant |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with both the meaning and the phrasing; he proclaims the spiritual life that is entirely complete and pure. This, bhikkhus, is the second kind of person who arises in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans.

A bhikkhu endures sharp, severe, and painful bodily sensations caused by the results of past actions, while remaining mindful and fully aware, untroubled by the experience.

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, a certain bhikkhu was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]| and |aligning::guiding, directing, setting [paṇidhāya]| his body in an |upright::straight, erect [uju]| posture. Enduring sharp, severe, and painful |bodily sensations::pleasant, unpleasant, or neutral felt experience, feeling, second of the five aggregates [vedana]| that were caused by the results of past actions, he remained |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]| and |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |untroubled::not annoyed, not upset [avihaññamāna]| by the experience.

The Buddha explains that all bhikkhus should cultivate the four establishments of mindfulness, clarifying how the practice serves different purposes based on one's development - for new bhikkhus to know reality, and for trainees to gain full understanding. The perfectly awakened ones also abide in them, now disentangled.

Bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, aspiring for the unsurpassed security from bondage, they also dwell contemplating the body in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the |complete comprehension::full understanding [pariñña]| of the body; dwell contemplating the felt experience in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the felt experience; dwell contemplating the mind in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the mind; dwell contemplating the mental qualities in and of themselves—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, for the complete comprehension of the mental qualities.

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

“In the same way, brahmin, when a bhikkhu is an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, one whose mental defilements have been exhausted, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, the desire that he had before for the attainment of arahantship is abandoned once arahantship is attained. The energy that he had aroused before for the attainment of arahantship is abandoned once arahantship is attained. The resolution in the mind that he had before for the attainment of arahantship is abandoned once arahantship is attained. The investigation that he had made before for the attainment of arahantship is abandoned once arahantship is attained. What do you think, brahmin, such being the case, does the [path] have an end or is it endless?”

Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.

“Having seen continued conditional existence as it actually is, those who transcend continued conditional existence; They are freed in accordance with |actuality::reality, suchness [yathābhūta]|, with the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|.

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

“With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”

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.

“Venerable sir, if one’s clothes or head were burning, then should arouse the utmost |intention::wish, desire, interest [chanda]|, make an extraordinary effort, stir up perseverance, enthusiasm, |tireless determination::indefatigably, with resolute intention [appaṭivānī]|, and apply |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]| and |full awareness::clear comprehension [sampajañña]| should be applied to extinguish the burning of one’s clothes or head.”

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

“Bhikkhus, a bhikkhu should dwell with |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 [sata]| and with |full awareness::attentiveness, clear and full comprehension [sampajañña]|. This is my instruction to you.

One of two results is to be expected for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and discerning with clarity at a suitable occasion in regard to the wholesome mental qualities - 1) full awakening here and now, or 2) the state of non-returning.

“Bhikkhus, a bhikkhu should dwell |wakeful::alert, awake, lucid [jāgara]|, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]|, |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |collected::composed, settled [samāhita]|, joyful, |tranquil::serene, calm [vippasanna]|, and there, he should |discern::see distinctly, observe [vipassi]| with clarity at a suitable occasion in regard to the |wholesome::healthy, beneficial, useful [kusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. Bhikkhus, for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and there, discerning with clarity at a suitable occasion in regard to the wholesome mental qualities, one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

“Bhikkhus, |without directly knowing::not knowing for oneself [anabhijānanta]| and |without fully understanding::not completely comprehending [aparijānanta]| |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |without becoming dispassionate::without experiencing fading of desire [avirājayanta]| towards it and without abandoning it, one is incapable of achieving the |complete ending of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|;

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

“Bhikkhus, a bhikkhu should dwell with |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 [sata]| and with |full awareness::attentiveness, clear and full comprehension [sampajañña]|. This is my instruction to you.

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

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.’

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

“Beings who perceive what can be |expressed::said, explained, illustrated [akkheyya]|, become |established in::fixed in, settled in [patiṭṭhita]| what can be expressed; |Not fully understanding::not completely comprehending [apariññāya]| what can be expressed, they come under the power of death.

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

For those who are well-established in effort, with mindfulness of the body always present; Who do not |pursue::practice, cultivate [sevati]| what should not be done, and are |persistent::acting continuously [sātaccakārī]| in what should be done; For those mindful and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, their mental defilements come to an end.

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

“Venerable sir, the bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, is established in six things — he is established in |renunciation::giving up of sensual pleasures|, established in seclusion, established in harmlessness, established in non-craving, established in non-clinging, and established in |non-delusion::fully aware with mental clarity and unconfused, established in close examination and verification|.

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

“Bhikkhus, I do not see any other single quality that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm.”

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to me: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose in me with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, aging and death arise; dependent on birth, aging and death arise.’

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

One who has discarded impurity, |who is virtuous::has regard for ethical conduct| and |collected::well-composed, completely calm, totally settled, attentive [susamāhita]| [in mind]; Endowed with self-restraint and honesty, is indeed worthy of the robe.

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Vipassī: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Vipassī with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Sikhī: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Sikhī with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Vessabhū: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Vessabhū with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Kakusandha: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Kakusandha with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Koṇāgamana: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Koṇāgamana with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Then, bhikkhus, the thought occurred to the bodhisatta Kassapa: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Kassapa with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm.”

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 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 |wisdom::distinctive knowledge, discernment [paññā]|? Here, bhikkhus, a disciple of the Noble Ones is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This is called the power of wisdom.

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

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

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

“If indeed not by view, nor by learning, nor by knowledge,” [Māgaṇḍiya said] “nor even by ethics and observances does one speak of purity; Nor without view, without learning, without knowledge, without ethics and observances-not even by that; Then I consider this Dhamma to be |completely confused::totally deluded [momuha]|, for some rely on views to claim purity.”

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

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

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.

Those bhikkhus, Brahmin, who are trainees, aspiring for the unsurpassed security from bondage, abide thus. But those bhikkhus who are arahants, who have exhausted the taints, who have fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, for them these teachings lead to dwelling in ease here and to mindfulness and full awareness.”

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.

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.

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

Victorious over everything, all I have known, yet I remain |untainted::unstained, unsullied [anūpalitta]| by all things conquered and known; Having abandoned all, liberated through the |complete ending of craving::gradual wearing away of craving, depletion of desire, extinction of longing [taṇhakkhaya]|, thus directly knowing by myself—whom should I call as my teacher?

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 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.

Bhikkhus, when for a bhikkhu the taints that should be abandoned through seeing have been abandoned through seeing, when the taints that should be abandoned through restraint have been abandoned by restraint, when the taints that should be abandoned through proper use have been abandoned through proper use, when the taints that should be abandoned by enduring have been abandoned by enduring, when the taints that should be abandoned by avoiding have been abandoned by avoiding, when the taints that should be abandoned by removing have been abandoned by removing, and when the taints that should be abandoned through cultivation have been abandoned through cultivation — then he is called a bhikkhu who dwells restrained with regard to all the taints, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.

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

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

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.

“Friend, wisdom is |for the purpose of direct knowledge::for the sake of higher understanding [abhiññattha]|, |for the purpose of full understanding::for the sake of complete comprehension [pariññattha]|, and |for the purpose of letting go::for the sake of giving up [pahānattha]|.”

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, I do not say to all bhikkhus, ‘You must act with diligence’; nor do I say to all bhikkhus, ‘You must not act with diligence.’ Bhikkhus, those bhikkhus who are arahants, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, |having exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and having been liberated through complete comprehension, I do not say to such bhikkhus, ‘You must act with diligence.’ Why is that? Because their diligence has been accomplished. They are incapable of negligence.

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

“Thus, Sāḷha, the noble disciple, having abandoned greed, aversion, and illusion, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]| and |with 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]|, dwells pervading one direction with a mind imbued with |loving-kindness::good-will towards, friendliness to, benevolence for [mettā]|, ... likewise with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... and with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|. In the same way, he pervades the second direction, the third, and the fourth. Thus above, below, across, and everywhere, with a boundless mind, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, measureless, free from enmity, and free from ill will—abiding in this way.”

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.

Whose |trajectory::going, passing on, path, course, destination [gati]| is unknown, to gods, |gandhabbas::stream of consciousness impelled to be reborn [gandhabba]|, and humans; |Whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, an Arahant, him I call a true sage.

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

Bhikkhus, a bhikkhu who is an arahant—one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he has fully understood it, I say.

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 arahants |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension — such bhikkhus are found in this Saṅgha of bhikkhus.

Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of ‘mine’.

A being, enveloped by many things within the cave of ignorance, stands deeply mired in delusion; Such a one is far from seclusion, For sensual pleasures in the world are not easy to relinquish.

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.

1] Bhikkhus, when a bhikkhu, having attended to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, aversion, or delusion arise, then by attending to another sign connected with what is wholesome, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 2] When he examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 3] When he disregards those thoughts and does not give attention to them, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 4] When he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 5] When, with teeth clenched and his tongue pressing against the roof of his mouth, he restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

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.

When this was said, the Blessed One said to the brahmin Jāṇussoṇi: “At this point, brahmin, the simile of the elephant’s footprint has not yet been completed in detail. As to how it is completed in detail, listen to it and pay close attention; I will speak.”

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.

And bhikkhus, what more is there to be done? ‘We will be equipped with |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities. Read about the way of practice leading to its comprehensive development in [MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) discourse [sati]| and |full awareness::attentiveness, clear and full comprehension [sampajañña]|. When going forward and returning, we will act with full awareness. When looking ahead and looking away, we will act with full awareness. When flexing and extending our limbs, we will act with full awareness. In wearing our robes and carrying our outer robe and bowl, we will act with full awareness. When eating, drinking, consuming food, and tasting, we will act with full awareness. In defecating and urinating, we will act with full awareness. When walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, we will act with full awareness.’ This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think: ‘We are endowed with a sense of right and wrong and have fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we guard the doors of our sense faculties, we are moderate in eating, devoted to wakefulness, equipped with mindfulness and full awareness; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,’ and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: ‘Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.’

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

3) Furthermore, 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.’ He suffuses, pervades, fills, and permeates his entire body with ease devoid of joyful pleasure, so that there is no part of his entire body that is not suffused with ease devoid of joyful pleasure. Just as, bhikkhus, in a pond of blue, red, or white lotuses, some lotuses born in the water grow entirely submerged, and remain nourished from within by cool water that thoroughly suffuses, pervades, fills, and permeates them from their tips to their roots, leaving no part untouched by cool water. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with ease devoid of joyful pleasure, so that there is no part of his body that is not suffused with ease devoid of joyful pleasure. This, bhikkhus, is the third cultivation of the noble fivefold right collectedness.

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.

“This is the direct way, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, for the attainment of the right path, for the realization of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, namely the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [cattāro + satipaṭṭhāna]|.

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

And how, bhikkhus, does a bhikkhu become a noble one who has lowered the banner, put down the burden, and is completely liberated? Here, bhikkhus, a bhikkhu’s conceit ‘I am’ is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. Thus, bhikkhus, a bhikkhu becomes a noble one who has lowered the banner, put down the burden, and is completely liberated.

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

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

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 the noble truth of 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 noble truth of the ending of suffering.

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

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

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

As I dwelled |diligently::with carefulness, alertness, and care [appamatta]|, with continuous effort, and resolutely, a thought of sensual desire arose in me, bhikkhus. I then understood: ‘This thought of sensual desire has arisen. It leads to |self-harm::injury, affliction [byābādha]|, to others’ harm, and to the harm of both. It obstructs wisdom, is |afflictive::troublesome [vighātapakkhika]|, and is not conducive to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.’ Reflecting in this way, bhikkhus, that ‘It leads to self-harm,’ it subsided in me; ‘It leads to others’ harm,’ it subsided in me; ‘It leads to the harm of both,’ it subsided in me; ‘It obstructs wisdom, is afflictive, and not conducive to Nibbāna,’ it also subsided in me. Therefore, bhikkhus, whenever a thought of sensual desire arose, I immediately abandoned it, removed it, and completely eradicated it.

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

“How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the |exemplary::worthy, noble [uttama]| person.”

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

When this was said, they replied: ‘Friend, the Nigaṇṭha Nātaputta is |omniscient::all-knowing, with complete understanding [sabbaññū]| and |all-seeing::who perceives everything [sabbadassāvī]| and claims to have complete knowledge and vision thus: “Whether I am walking or standing or asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.”

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.

The venerable Ānanda sat down on the prepared seat. The Brahman Gopaka Moggallāna also, having taken a certain low seat, sat down to one side. Sitting to one side, the Brahman Gopaka Moggallāna said to the venerable Ānanda: “Is there, sir Ānanda, even one bhikkhu who is completely and perfectly endowed in every way with those qualities that were possessed by venerable Gotama, when he became an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, a perfectly Awakened One?”

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.

With the fading away of joyful pleasure, I dwelled 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. I entered and dwelled in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’

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.

Bhikkhus, having avoided these two extremes, the middle way realized by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| gives rise to vision, gives rise to |wisdom::insight, knowing [ñāṇa]|, and leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to awakening, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one’s blemishes and blemish-free qualities.

But those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, or treacherous, who are not restless, arrogant, unsteady, talkative, or chatty, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, who |attend mindfully::are with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a collected mind [ekaggacitta]|, |wise::discerning, percipient [paññavant]|, perceptive—they, having heard this exposition of the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’

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

Sirs, the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth. And because the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of completely pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama.

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

At Sāvatthi.

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.

If someone were to claim that the realizations of the perfectly self-awakened one are not fully complete, I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge this. Not seeing such a possibility, Sāriputta, I dwell securely, fearlessly, and confidently.

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.

Further, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters and dwells in the |cessation of perception and feeling::ending of recognition and feeling, cessation of conception and what is felt [saññāvedayitanirodha]|. And seeing with wisdom, his mental defilements are completely destroyed. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him. He has crossed over |entanglement in::attachment to [visattikā]| the world. He moves freely, stands freely, sits freely, and lies down freely. And why is that? Because he is beyond the reach of the Evil One, bhikkhus.

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.

“How could it not be so, Aggivessana? Here, Aggivessana, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me: ‘Household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’