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.”

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

"There is no |taming::discipline, restraint, self-control [dama]| here for one |fond of conceit::who likes comparing oneself, who is attached to self-praise [mānakāma]|, nor is there sagehood for the |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; For one living |with negligence::inattentively, without care, without carefulness [pamatta]| in the forest, would not cross beyond the realm of death.

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.”

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

One might be praised, however, there, Having declared an argument in the midst of the assembly; He laughs and becomes conceited on account of that, Having achieved what his mind desired.

The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The domain of wisdom of the Buddhas, on one in jhānas, the result of kamma, and speculation about the world are inconceivable and shouldn't be speculated over or thought about.

"Bhikkhus, there are these four things that are inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress. What four?

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

Then the Venerable Rādha approached the Blessed One. Having drawn near, he addressed him: “Venerable sir, how must one know, how must one see, so that in regard to this body with consciousness and in regard to all external |signs::symbols, mental images, mental representations [nimitta]|, |I-making::self-identification, concept of individuality, I am this, this is me [ahaṅkāra]|, |mine-making::possessiveness, attachment, self-interest [mamaṅkāra]|, and the underlying tendency to |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]| cease to arise?”

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

"Bhikkhus, when the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for |material existence::materiality, experience of the material world—encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, all desire for becoming, all |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, and it utterly |uproots::eradicates [samūhanati]| the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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

One who has entirely obliterated |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]|, as a mighty flood sweeps a fragile bridge of reeds; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

The three characteristics of the conditioned and the unconditioned.

"Bhikkhus, there are these three characteristics of the conditioned. What three? An arising is evident, |passing away::disintegration, decay, disappearance, dissolution, vanishing [vayo]| is evident, and alteration while it remains is evident. These, bhikkhus, are the three characteristics of the conditioned."

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

One should abandon anger and renounce |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]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

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

"How, venerable sir, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, is there no I-making, mine-making, and underlying tendency to conceit?"

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

"I will teach you, bhikkhus, about the unconditioned and the way of practice leading to the unconditioned. Listen to this.

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

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

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

6 Here moreover, bhikkhus, a bhikkhu might say: 'The conceit "I am" has been eradicated and I do not regard [anything as] "This I am," yet the |dart of doubt and uncertainty::arrow of doubt and bewilderment [vicikicchākathaṅkathāsalla]| still occupies my mind. He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the dart of doubt and uncertainty should occupy the mind of one who has eradicated the conceit "I am" and does not regard [anything as] "This I am." There is no such possibility. For this, friend, is the escape from the dart of doubt and uncertainty, that is, the uprooting of the conceit "I am."'

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

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

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

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

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as sources of discontentment.

"I will teach you the way of practice that is suitable to realizing Nibbāna, bhikkhus. Listen closely.

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

"Friend, even though a noble disciple has abandoned the five lower fetters, still the 'I am' conceit, 'I am' desire, and 'I am' underlying tendency remains. Over time, he contemplates the arising and passing away of the five aggregates: 'Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' Contemplating thus, the 'I am' conceit, 'I am' desire, and 'I am' underlying tendency is fully eradicated."

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

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

The Buddha expresses an inspired utterance after reflecting on his own giving up of the proliferation of conceptual perceptions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, the Blessed One was seated, reflecting on his own |giving up of the proliferation of conceptual perceptions::abandoning the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhāpahāna]|.

The Blessed One instructs the bhikkhus on the unborn, unbecome, unmade, unconditioned.

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was addressing the bhikkhus on a topic related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, instructing, encouraging, inspiring, and gladdening them. The bhikkhus listened attentively, earnestly, and with a concentrated mind, absorbing the Dhamma with keen ears.

Excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness can obstruct the noble path from appearing.

"From excessive sleep, |sluggishness::sloth, tiredness [tandī]|, |yawning::lazy stretching [vijambhitā]|, |discontent::dislike, dissatisfaction, aversion, boredom [arati]|, and post-meal drowsiness; Because of these, among beings, the noble path does not appear."

The Buddha describes the four right efforts concisely and precisely.

"Bhikkhus, these are the four right efforts. What four?

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

But those who are freed from doubt, who have eradicated |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]| and the potential for renewed existence; They are the ones who have gone beyond the world, those who have reached the wearing away of taints.”

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

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

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.

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

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

This body is a city built of bones, plastered with flesh and blood; Within it dwell old age and death, along with |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]| and |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|.

The Buddha describes contentment with the four easily obtained and blameless things as a factor of the spiritual life.

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

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

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

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

At one time, the Blessed One was dwelling at Kosambi, in Ghosita’s park. Then the Venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated there, the Venerable Ānanda addressed the Blessed One:

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

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

The Buddha describes the qualities of true disciples, and those who do not grow in the Dhamma.

“Bhikkhus, whatever bhikkhus are |deceitful::deceptive, fraudulent, fake [kuha]|, |stubborn::bullheaded, inflexible [thaddha]|, talkative, crafty, |arrogant::conceited, haughty [unnaḷa]|, and |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; such bhikkhus are not my true disciples. They have deviated from this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|; and they do not achieve growth, progress, or full development in it. But, bhikkhus, those monks who are honest, restrained in speech, |steadfast::firm, stable, wise [dhīra]|, humble, and |collected::well-composed, completely calm, totally settled, attentive [susamāhita]| [in mind]; these are truly my disciples. They have not strayed from this Dhamma and Discipline; and they do attain growth, progress, and full maturity within it.”

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

"Bhikkhus, there are these five higher fetters. What five? Passion for form, passion for the formless, conceit, restlessness, and ignorance — these, bhikkhus, are the five higher fetters.

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

"And what, bhikkhus, are the fruits of the spiritual life? The |fruit of stream-entry::At the fruition of stream-entry [sotāpattiphala], one overcomes: \n\n 1) Personal existence, aka identity view \n 2) Doubt, aka uncertainty, and \n 3) Adherence to rules and observances|, the |fruit of once-returning::At the fruition of once-returning [sakadāgāmiphala], one weakens: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of non-returning::At the fruition of non-returning [anāgāmiphala], one overcomes: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of arahantship::At the fruition of arahantship [arahattaphala], one overcomes: \n\n 6) Desire for fine-material existence, \n 7) Desire for formless existence, \n 8) Conceit, aka pride, egotism, \n 9) Restlessness, aka agitation, \n 10) Ignorance, fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths|. These are called the fruits of the spiritual life."

Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

This should be done by one who is skilled in goodness, And understands the path to peace: Let them be able, upright and approachable, Gentle in speech, humble in deeds, and free of conceit.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

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

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

At Sāvatthi.

The Buddha shares the three unwholesome thoughts - 1) concerning one's reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.

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

The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

At Sāvatthi.

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

"That brahmin who has renounced |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, not huffy, free from impurities, and self-restrained; Who has realized the highest wisdom and fulfilled the spiritual life, in accordance with the |Dhamma::the nature of reality, the ultimate truth [dhamma]|, he could speak about Brahman; for him, there is no |prominence::arroagance, conceit, self-importance [ussada]| anywhere in the world."

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

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

The Buddha 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 Venerable Sāriputta describes his experience of the first jhāna.

"Indeed, Venerable Sāriputta has long ago eradicated the underlying tendencies towards I-making, mine-making, and conceit. Therefore, for him, there is no such thought process as 'I am entering the first jhāna,' 'I have entered the first jhāna,' or 'I have emerged from the first jhāna.'"

The Buddha uses a simile of a man who can catch the arrows shot by well-trained archers before they touch the ground to illustrate that life-sustaining conditions wear away faster than that.

At Sāvatthi.

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

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

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

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

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

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

"Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?

The Buddha answers Sakka's question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. Then |Sakka::name of the king of the deities [sakka]|, lord of the gods, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and stood to one side. Standing there, Sakka, lord of the gods, said this to the Blessed One:

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 causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|. For one who has aroused energy, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.

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

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

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

“Bhikkhus, gods and humans delight in |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]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

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

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

Whose senses have become tranquil, like horses |well-tamed::well trained, well controlled [sudanta]| by a charioteer; Giving up |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]| and free from defilements, even the gods hold dear such a person.

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

Do not be misled by falsehood, nor cultivate attachment to mere appearances; Fully understand conceit, and conduct oneself without impulsiveness.

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 |negligence::carelessness, heedlessness [pamāda]|. Negligence, bhikkhus, leads to great harm."

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

At Sāvatthi.

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.

Equanimous, ever |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|, he does not |think::presume, suppose, imagine, conceive [maññati]| himself to be equal, superior or inferior in the world: for him, there is no |prominence::arrogance, conceit, self-importance [ussada]|.

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

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

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

At one time, the Blessed One was dwelling at |Āḷavi::name of a town and the surrounding country where the Buddha often stayed and taught. Geographically, Āḷavī was located between Sāvatthi and Vesālī [āḷavī]|, at the Aggāḷava shrine. There the Blessed One addressed the bhikkhus:

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

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

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.

When what should be done is neglected, and what should not be done is done instead; For those who are |arrogant::conceited, haughty [unnaḷa]| and |negligent::inattentive, careless, intoxicated [pamatta]|, their |mental defilements::mental outflows, discharges, taints [āsava]| grow.

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

"Truly at ease are the arahants, for craving is no longer found in them; The conceit of 'I am' is cut off, and the net of delusion is torn apart.

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

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

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

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

The Buddha shares the three kinds of best confidence - 1) in the Buddha, 2) in the mental quality of fading of desire, and 3) in the community of the Blessed One's disciples.

Bhikkhus, however many |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]| there are - whether |conditioned::constructed, created, fabricated [saṅkhata]| or |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]| - the |fading of desire::disappearance of desire, dispassion, disenchantment, detachment [virāga]| is regarded as the foremost among them. That is, the |crushing of conceit::removing vanity, subduing pride [madanimmadana]|, the |dispelling of thirst::removal of thirst [pipāsavinaya]|, the |uprooting of clinging::eradication of attachment [ālayasamugghāta]|, the |breaking off the cycle of existence::ending continued existence [vaṭṭupaccheda]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, the fading of desire, |gradual ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Those, bhikkhus, who place their confidence in the teaching of fading of desire, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

The Buddha describes how the diversity of acquisitions is not the cause for the arising of diversity of fevers, desires, felt experiences connected with contact, contacts, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

"Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans."

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

Let both householders and renunciants think, "This was done by me alone," Let them be dependent on me, in whatever should or should not be done; Such is the |intention::thought, volition, conception, plan [saṅkappa]| of an immature person, their |longings::wishes, desires [icchā]| and |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]| only grow.

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

"Bhikkhus, there are these six roots of disputes. What six?

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

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

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

Short teachings on the benefits of cultivating mindfulness of the body.

"When one factor, bhikkhus, is developed and extensively cultivated, ignorance is abandoned ... wisdom arises ... the conceit 'I am' is abandoned ... underlying tendencies are eradicated ... fetters are abandoned. Which one factor? Mindfulness of the body. In this, bhikkhus, when the one factor is developed and extensively cultivated, ignorance is abandoned ... wisdom arises ... the conceit 'I am' is abandoned ... underlying tendencies are eradicated ... fetters are abandoned."

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]|."

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

|Let one cut off five::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, and |abandon five::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |and cultivate five further::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be developed and cultivated.|; A bhikkhu who overcomes |five kinds of clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is called "one who has crossed the flood."

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

‘Getting cast up on high ground,’ bhikkhu, is a designation for the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|

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.

One for whom |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |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]| and |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| have fallen away; Like a mustard seed from the tip of a needle, him I call a true sage.

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

“Having abandoned |measuring::calculation, enumeration; mental constructs that form the basis for self-identity [saṅkhā]|, and then not attaining to |conceit::self-measurement, rebirth [vimāna]|, he cuts off |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| here for |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|; Having cut the tie, |untroubled::undisturbed [anigha]|, |fulfilled::free from hope, desire-less [nirāsa]|, he is not found by those who search for him; Whether gods or humans, of this world or the next, in the heavens and all abodes [of existence].

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one's relation to one's actions.

1 For the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: 'I am subject to aging, I am not exempt from growing old'? In their youth, beings |are intoxicated::have vanity, pride, conceit [mada]| with their youth, and when they are intoxicated with their youth, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their youth is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: 'I am subject to aging, I am not exempt from growing old.'

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

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

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

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

An Anthology of Discourses from the Pali Canon

### 10. The Planes of Realization 1. The Field of Merit for the World 1. [Eight Persons Worthy of Gifts - AN 8.59](/an8.59) 2. [Differentiation by Faculties - SN 48.18](/sn48.18) 3. [In the Dhamma Well Expounded - MN 22](/mn22) 4. [The Completeness of the Teaching - MN 73](/mn73) 5. [Seven Kinds of Noble Persons - MN 70](/mn70) 2. Stream-Entry 1. [The Four Factors Leading to Stream-Entry - SN 55.5](/sn55.5) 2. [Entering the Fixed Course of Rightness - SN 25.1](/sn25.1) 3. [The Breakthrough to the Dhamma - SN 13.1](/sn13.1) 4. [The Four Factors of a Stream-Enterer - SN 55.2](/sn55.2) 5. [Better than Sovereignty over the Earth - SN 55.1](/sn55.1) 3. Non-returning 1. [Abandoning the Five Lower Fetters - MN 64](/mn64) 2. [Four Kinds of Persons - AN 4.169](/an4.169) 3. [Six Things that Partake of True Knowledge - SN 55.3](/sn55.3) 4. [Five Kinds of Non-returners - SN 46.3](/sn46.3) 4. The Arahant 1. [Removing the Residual Conceit "I Am" - SN 22.89](/sn22.89) 2. [The Trainee and the Arahant - SN 48.53](/sn48.53) 3. [A Monk Whose Crossbar Has Been Lifted - MN 22](/mn22#the-arahant) 4. [Nine Things an Arahant Cannot Do - AN 9.7](/an9.7) 5. [A Mind Unshaken - AN 9.26)](/an9.26) 6. [The Ten Powers of an Arahant Monk - AN 10.90](/an10.90) 7. [The Sage at Peace - MN 140](/mn140#summary-of-analysis) 8. [Happy Indeed Are the Arahants - SN 22.76](/sn22.76) 5. The Tathāgata 1. [The Buddha and the Arahant - SN 22.58](/sn22.58) 2. [For the Welfare of Many - ITI 84](/iti84) 3. [Sāriputta’s Lofty Utterance - SN 47.12](/sn47.12) 4. [The Powers and Grounds of Self-Confidence - MN 12](/mn12) 5. [The Manifestation of Great Light - SN 56.38](/sn56.38) 6. [The Man Desiring Our Good - MN 19](/mn19) 7. [The Lion - SN 22.78](/sn22.78) 8. [Why Is He Called the Tathāgata - AN 4.23](/an4.23)

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.

This is called, bhikkhus, a bhikkhu who is skilled in the shaping of thoughts. Whatever thought he wishes to think, he will think it. Whatever thought he does not wish to think, he will not think it. He has cut off |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, uprooted the |fetters::chains, bonds, attachments, thing which binds [saṁyojana]|, and through the full understanding of |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]|, he has made an end of |suffering::from intense and painful suffering to the mildest of discontentedness, stress, unsatisfactoriness, dis-ease [dukkha]|."

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

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

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

"Vaccha, 'speculative view' is something the Tathāgata has gone beyond. The Tathāgata sees this: 'Such is form, its arising, its passing away; such is feeling, its arising, its passing away; such is perception, its arising, its passing away; such are intentional constructs, their arising, their passing away; such is consciousness, its arising, its passing away.' Therefore, I say, the Tathāgata, through giving up of all conceptions, all mental disturbance, all I-making, mine-making, and the underlying tendencies to conceit and through the exhaustion, fading away, cessation, relinquishment, is liberated without clinging."

Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.

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

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

Rāhula, cultivate meditation on |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]|. For when you cultivate meditation on recognition of impermanence, the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]| will be abandoned.

Endowed with the mental qualities of harmful conduct and views, one is reborn in hell.

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

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

At Sāvatthi.

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

At Sāvatthi.

The venerable Mogharāja asks the Buddha how to look upon the world so that the King of Death does not see one. The Buddha advises to look upon the world as empty, being ever mindful, and to uproot the sense of self.

“Twice I have asked |Sakka::man of the Sakyan race, referring to the Buddha here [sakka]|,” (said the venerable Mogharāja), “but the One with Vision did not answer me; Yet I have heard that the divine sage, answers upon the third request.

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

What, bhikkhus, are the |impurities::imperfections, blemishes [upakkilesā]| [that defile] the mind? |Craving::greediness, wanting, yearning [abhijjhā]| and |unbalanced::excessive [visama]| |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]| are the impurities that defile the mind, |ill will::hatred, hostility, animosity [byāpāda]| is an impurity that defiles the mind, |anger::rage, wrath, fury, indignation [kodha]| is an impurity that defiles the mind, |resentment::bearing a grudge, harboring enmity [upanāha]| is an impurity that defiles the mind, |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is an impurity that defiles the mind, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is an impurity that defiles the mind, |jealousy::envy [issā]| is an impurity that defiles the mind, |stinginess::selfishness, meanness, tight-fistedness [macchariya]| is an impurity that defiles the mind, |deceit::trick, illusion, hypocrisy [māya]| is an impurity that defiles the mind, |treachery::conning, deviousness, scamming [sāṭheyya]| is an impurity that defiles the mind, |stubbornness::bullheadedness, inflexibility [thambha]| is an impurity that defiles the mind, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is an impurity that defiles the mind, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is an impurity that defiles the mind, |arrogance::haughtiness, self-importance [atimāna]| is an impurity that defiles the mind, |vanity::indulgence, excess, pleasure, intoxication [mada]| is an impurity that defiles the mind, |negligence::carelessness, heedlessness [pamāda]| is an impurity that defiles the mind.

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.

Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: "There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, and uninformed—these, friend Gotama, do not live in close association with you.

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

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

Cultivating collectedness leads to discerning the Four Noble Truths.

At Sāvatthi.

The Buddha explains the four bases of a supportive relationship.

"Bhikkhus, there are these four bases of a supportive relationship. What four? Giving, kind speech, beneficial action, and impartiality.

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.

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

Friends, there comes a time when the external water element is disturbed, and during that time, the external earth element disappears. When the external earth element is seen to be impermanent, subject to wearing away, and liable to disappearance and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as 'I am this' or 'this is mine' or 'I am' (the root of conceit, comparison, ego).

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

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

The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.

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

The Buddha describes the diversity of elements that shapes one's experience.

At Sāvatthi.

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

"Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions.'

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

"Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions, of great fame.'

The Buddha describes the diversity of the external elements - 1) the forms, 2) sounds, 3) smells, 4) tastes, 5) tangible objects, and 6) mental objects.

At Sāvatthi.

The Buddha teaches the duality of the six sense bases and their respective objects.

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

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.

He perceives |Nibbāna::MA understands "Nibbāna" here to refer to the five kinds of "supreme Nibbāna here and now" included among the sixty-two wrong views of the Brahmajāla Sutta, that is, Nibbāna identified with the full enjoyment of sense pleasures or with the four jhānas. Enjoying this state, or yearning for it, he conceives it with craving. Priding himself on attaining it, he conceives it with conceit. Holding this imaginary Nibbāna to be permanent, etc., he conceives it with views [nibbāna]| as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives [himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he conceives Nibbāna to be 'mine,' he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

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.

So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, uninformed—Venerable Sāriputta, with this exposition of the Dhamma, shapes them as if knowing their hearts with his heart.

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.

33. ‘Others could be |arrogant::proud, conceited [atimānī]|; we shall be humble here’—effacement should be practiced thus.

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.

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

There is no other single factor as helpful as wise attention for a trainee bhikkhu who is aspiring for the highest goal.

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

The Buddha uses a simile of a building with the peaked roof to illustrate how all unwholesome qualities have ignorance as their root, converge upon ignorance, and are eradicated with the eradication of ignorance.

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

Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

At one time, the Blessed One was dwelling at |Ñātika::also known as Nātika or Nādika. It was a town in the Vajjī region, located between Vesālī and Koṭigāma|, at the Brick House. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

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

The young deity Kassapa, on Buddha's invitation, shares a verse on the instruction for a bhikkhu.

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

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

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

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

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

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

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

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi

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

At Sāvatthi.

The Buddha describes three cases where vigour should be applied.

"Bhikkhus, in three cases, |vigour::effort, energy, and enthusiasm, lit. to be burned [ātappa]| should be applied. What three? 1) Vigour should be applied for the non-arising of unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities. 2) Vigour should be applied for the arising of unarisen |wholesome::healthy, beneficial, useful [kusalesu]| mental qualities. 3) Vigour should be applied for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, disagreeable, and life-threatening. In these three cases, bhikkhus, vigour should be applied.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

Where children honor their mother and father, those families are said to dwell with Brahmā.

"Bhikkhus, those families are said to dwell with Brahmā where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

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

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

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

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

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

At Sāvatthi.

The Buddha describes the three elements of escape - renunciation, formless existence and cessation.

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

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

At Sāvatthi.

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

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

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

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

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

"Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, are noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|; they lead one who practices rightly to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.

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.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

There, the venerable Sāriputta addressed the bhikkhus:

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

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

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

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

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

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

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

Thus the Venerable Tissa Metteyya said: "For one engaged in sexual activity, speak of the obstacles, dear sir; Having heard your teaching, we shall practice in solitude."

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

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

The Buddha describes the Four Noble Truths in brief.

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

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

At Sāvatthi.

The Buddha expresses an inspired utterance contrasting one who has comprehended the nature of reality with one who is with possessions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, a certain lay disciple from |Icchānaṅgala::name of a Brahman village in Kosala [icchānaṅgala]| had arrived in Sāvatthi for some business. Having completed that business in Sāvatthi, he approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. As he was seated to one side, the Blessed One said to him: “After a long time, lay disciple, you have made this effort, that is, for coming here.”

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

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

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

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

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

The Buddha explains the twelve links of dependent co-arising, and how there is an arising and ending of the whole mass of suffering.

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

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

At Sāvatthi.

The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.

"Bhikkhus, these are the four things. What four? There are, bhikkhus, things that should be fully comprehended by directly knowing; there are, bhikkhus, things that should be abandoned by directly knowing; there are, bhikkhus, things that should be developed by directly knowing; there are, bhikkhus, things that should be personally realized by directly knowing.

The Buddha expresses an inspired utterance to Visākhā on how all under another's control brings suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Visākhā, also known as Migāramātā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra's mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma|, had some matter concerning King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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

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

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

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

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

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

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

At Sāvatthi.

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

At Sāvatthi ... There the Blessed One said this:

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

Thus have I heard—At one time, the Blessed One was dwelling at Kosambi, in Ghosita's park. There, the Blessed One addressed the bhikkhus: "Is there a method, bhikkhus, by which a trainee bhikkhu, standing on the plane of a trainee, can understand: 'I am a trainee,' and an arahant bhikkhu, standing on the plane of an arahant, can understand: 'I am an arahant'?"

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

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

The Buddha shares the benefits of harmony within the monastic community.

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

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

"Bhikkhus, for whomever the |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are neglected, the noble way of practice leading to the complete |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| is also neglected. For whomever the four bases of psychic powers are |undertaken::aroused, applied [āraddha]|, the noble way of practice leading to the complete ending of suffering is also undertaken.

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

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

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

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

The Buddha uses a simile of seven small pebbles the size of mung beans placed on the great mountain Sineru to contrast the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

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

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

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

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

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

The Buddha uses a simile of the earth that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of the great ocean that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of the great Himalayan mountains that have been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

At Sāvatthi.

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

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

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

"Bhikkhus, I proclaim the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| for one who knows and sees, not for one who does not know and does not see. What, bhikkhus, does one need to know and see for the wearing away of the mental defilements to occur?

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

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

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

At one time, the Blessed One was dwelling at |Sāketa::Ayodhya| at Kāḷakā's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences.

At Sāvatthi.

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

"Bhikkhus, the uninstructed ordinary person speaks of 'ocean, ocean.' Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.

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

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

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

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

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

At Sāvatthi.

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

At Sāvatthi.

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

"Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

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

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

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

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

The Buddha uses a simile of a cracked drum to illustrate that the profound teachings of the Tathāgata will disappear in the future as people lose interest in them.

At Sāvatthi.

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

At Sāvatthi.

The way of practice suitable for realizing Nibbāna is to see the impermanence of the six sense bases and their objects.

"I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

The Buddha contemplates dependent co-arising in reverse order just after his awakening.

Thus have I heard—At one time, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the middle watch of the night, thoroughly paid attention to dependent co-arising in reverse order:

Where children honor their mother and father, those families are said to dwell with Brahmā.

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

The Buddha contemplates dependent co-arising in forward order just after his awakening.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the first watch of the night, thoroughly paid attention to dependent co-arising in forward order:

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

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

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

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

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

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

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

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

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

At Sāvatthi.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

At Sāvatthi.

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.

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

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

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

"Bhikkhus, before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I developed and frequently practiced five qualities. What five?

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

At Sāvatthi.

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

At Sāvatthi.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as not-self.

"I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

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

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

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

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

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

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

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

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

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

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

"Bhikkhus, there are these four streams of merit, outflows of good, and supports for ease. What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. This is the first stream of merit, outflow of good, and support for ease.

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

"Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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.

"Bhikkhus, if one's clothes or head were |burning::on fire, ablaze|, what should be done?

The Buddha contrasts the undeveloped and developed mind.

"Bhikkhus, I do not see any other single thing that, when undeveloped, is as |ineffective::not ready or fit for any act or use [akammaniya]| as the mind. An undeveloped mind is ineffective."

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

"Bhikkhus, there are these three kinds of persons found existing in the world. What three? The person who is like |a line etched on rock::an inscription on rock [pāsāṇalekhūpama]|, the person who is like a line etched on ground, and the person who is like a line etched on water.

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

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

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

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

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

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

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

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

Endowed with ten powers and four assurances, the Buddha reveals the impermanence of the five aggregates and teaches dependent co-arising.

At Sāvatthi.

The world is empty of self and what belongs to a self.

Then, Venerable Ānanda said to the Blessed One:

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

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

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One:

The arising, persistence, production, and appearance of the four elements is the arising of suffering, the persistence of disease, and the appearance of aging and death.

At Sāvatthi.

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

"Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are.

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

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

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

At Sāvatthi.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences. However, diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.

At Sāvatthi.

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

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

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

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

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

At Sāvatthi.

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

"Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are and |made them known::declared them, proclaimed them [pakāsesi]|. Whatever ascetics or brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are and will make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are and make them known.

The Buddha describes how diverse perceptions arise dependent on the diversity of elements, and how the arising of diverse intentions, desires, fevers, and quests depends on the diversity of perceptions.

At Sāvatthi.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

At one time, the venerable Ānanda and the venerable Udāyī were dwelling at Kosambi, in Ghosita's park.

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

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

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

|Diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

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

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

At Sāvatthi.

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

At Sāvatthi.

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

As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years.

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

"Bhikkhus, suppose a man were to place seven small pebbles, each the size of a mung bean, beside Mount Sineru, the king of mountains.

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

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

The Buddha contemplates dependent co-arising in forward and reverse order just after his awakening.

Thus have I heard. At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the last watch of the night, thoroughly paid attention to dependent co-arising in both forward and reverse order:

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

At Sāvatthi.

The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.

At Sāvatthi.

Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.

Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

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

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

At Sāvatthi.

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

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

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

At Sāvatthi.

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

Once, the Blessed One was dwelling at Kosambi, in the |rosewood grove::grove of Simsapa trees, Dalbergia tree forest [sīsapāvana]|. Then, taking a few rosewood leaves in his hand, the Blessed One addressed the bhikkhus: "What do you think, bhikkhus, which is more numerous — the few rosewood leaves that I have taken in my hand, or those in the rosewood grove above?"

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

At Sāvatthi.

The Buddha explains how the six sense bases and their objects are burning with the fires of passion, aversion, and delusion, and how to become disenchanted, dispassionate, and liberated.

At one time, the Blessed One was dwelling in Gaya, at Gaya's head, together with a thousand bhikkhus. There, the Blessed One addressed the bhikkhus:

The Buddha describes the four assurances possessed by the Tathāgata.

"Bhikkhus, these four |assurances::intrepedities, confidences [vesārajja]| are possessed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, endowed with which, the Tathāgata claims the foremost position, roars the lion's roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion. What are these four?

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

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

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

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

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

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

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

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

The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.

At Sāvatthi.

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

"Bhikkhus, there are these three |authorities::determining factors, powers [ādhipateyya]|. What three? Having oneself as one's authority, taking the world as one's authority, and taking the Dhamma as one's authority."

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

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

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

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

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

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

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

At Sāvatthi.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:

The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

At one time, the Blessed One was dwelling at Rājagaha, on the Vulture's Peak Mountain, shortly after Devadatta had left. There, the Blessed One addressed the bhikkhus concerning Devadatta:

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

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

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

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, 'I did not do it'; Both of them, having passed away, become alike, people of base actions in the hereafter.

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

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

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

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

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

At Sāvatthi.

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

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

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

“Suppose, bhikkhus, a fisherman casts a baited hook into a deep lake. A fish with an eye for bait swallows it. That fish, having swallowed the fisherman's hook, would meet with misfortune and disaster, and the fisherman could do with it as he wishes.

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

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

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

At Sāvatthi.

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

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

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

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

The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

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

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

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

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

At Sāvatthi.

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

Rather than a thousand sayings, composed of meaningless words; Better is one meaningful saying, hearing which, one |is calmed::is cooled, is settled [upasammati]|.

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

"Bhikkhus, if someone were to say: 'Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

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

"Bhikkhus, if someone were to say: 'Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

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

At Sāvatthi.

Consciousness arises in dependence on the duality of the six sense bases and their respective objects. Contact arises through the meeting of these three things. Contacted, one feels, intends, and perceives.

“Bhikkhus, consciousness comes to be in dependence on the duality. And how, bhikkhus, does consciousness come to be in dependence on the duality?

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

"Bhikkhus, there are two hopes that are difficult to abandon. What are the two? The |hope for acquisitions::desire for gain, expectation of acquisition [lābhāsā]| and the |hope for long life::desire for long life, expectation of existence [jīvitāsā]|. These, bhikkhus, are the two hopes that are difficult to abandon."

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

Like an elephant in battle, who |endures::withstands, bears, tolerates [titikkhati]| an arrow shot from a bow; So will I endure |verbal abuse::blame [ativākya]|, for many people are |unprincipled::without regard for ethical conduct [dussīla]|.

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

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

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.

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

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

At Sāvatthi.

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

At Sāvatthi.

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

“Bhikkhus, there are coarse |impurities::blemishes, flaws, imperfections [upakkilesā]| in raw gold: dirt, sand, gravel, and pebbles. The dirt rinser or his apprentice, having poured the gold ore into a trough, washes it, rinses it, and cleanses it thoroughly. When these [coarse impurities] are abandoned and eliminated, there remain medium-sized impurities in the raw gold: fine gravel and coarse sand. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [medium-sized impurities] are abandoned and eliminated, there remain subtle impurities in the raw gold: fine sand and black dust. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [subtle impurities] are abandoned and eliminated, there remains just the gold dust.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

At Sāvatthi.

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

At Sāvatthi.

The Buddha describes how the diversity of quests is not the cause for the arising of diversity of fevers, desires, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there is arises a diversity of perceptions, intentions, desires, fevers, and quests.

At Sāvatthi.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtue, the wealth of conscience, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, and the wealth of wisdom.

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

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

At Sāvatthi.

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

Once upon a time, the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.

The Buddha explains the arising and dissolution of the world through the six sense bases.

At Sāvatthi.

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

### Toleration of harmful thoughts

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

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

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

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

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.

"Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.

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

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:

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

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

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

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

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

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

"Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, 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?

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

“Bhikkhus, suppose a man with wounded and festering limbs were to enter a wood of thorny reeds. To him, the Kusa thorns would prick the feet and the reed blades would slash the limbs. Thereby that man, bhikkhus, would to an even greater extent experience pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā river, at the foot of the goatherd's banyan tree, having just attained full awakening.

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

At Sāvatthi.

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

"Bhikkhus, these are the five faculties. Which five? The faculty of |faith::confidence, conviction, trust [saddha]|, |energy::willpower, determination [vīriya]|, |mindfulness::memory, remembering, recollection, keeping in mind [sati]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| and |wisdom::distinctive knowledge, discernment [pañña]|.

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

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

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

### Paṭhama vagga - First Chapter

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 |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. Which two? One who does not see a transgression as a transgression, and one who does not accept |in accordance with the Dhamma::in accordance with the teaching, in accordance with the rule [yathādhamma]| when a transgression is being pointed out. These are the two immature persons, bhikkhus.

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

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

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.

“Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground.

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

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

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

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

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

Bhikkhus, for five types of persons, specific discussions are difficult, considering each person individually. Which five?

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

"Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?"

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

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

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

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

"Bhikkhus, there are these six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. What are the six?

The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.

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

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

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

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

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

The heart essence of the Buddha's original teachings

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

At Sāvatthi.

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

At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove. Now at that time, the Venerable Anuruddha was dwelling among the |Cetīs::name of the people from Ceta [cetī]|, in the Eastern Bamboo park. Then, while the venerable Anuruddha was alone in seclusion, the following thought arose in his mind:

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus, “Bhikkhus.”

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

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

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

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

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

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

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

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

Thus have I heard—At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were on a journey in the Dakkhināgiri region together with a large community of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore::last chapter of the Sutta Nipāta [pārāyanaṁ]|.

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

At Sāvatthi.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the mango grove of Jīvaka Komārabhacca.

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

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

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

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

The Buddha describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

"Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.

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

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

The Buddha explains the three unwholesome roots and the three wholesome roots.

"Bhikkhus, there are these three unwholesome roots. What three? |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]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

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

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

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

"Bhikkhus, there are these three divine messengers. What three?

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

Then a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: "To what extent, friend, is a bhikkhu's |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?"

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

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

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

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

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

"Bhikkhus, when the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?"

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

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

The Buddha 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.

Thus have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

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

The Buddha 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.

## Leading to harm or benefit

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

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

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.

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

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

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

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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

"I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to it and pay close attention, I will speak."

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.

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

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.

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

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

"I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak."

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.

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::the ancient Indian city of Kapilavastu, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

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

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

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

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

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

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

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

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

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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels' feeding ground, shortly after the Blessed One had attained final Nibbāna.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta's mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra's Mother's Hall [migāramātupāsāda]| together with a large gathering of well-known elder disciples—namely, the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and many other distinguished elder disciples.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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

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

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.

Thus have I heard—At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.

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.

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.