Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

One disregarding |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, detesting it, who says, "I am your friend"; But does not do what can be done, one should know of him: "he is not my friend."

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These, bhikkhus, are the seven kinds of wealth.

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

And what, bhikkhus, is the power of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|? Here, bhikkhus, a disciple of the Noble Ones possesses moral conscience; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct, and is ashamed of engaging in evil and unwholesome states. This is called the power of conscience.

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.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

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.

And what, bhikkhus, is the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|? Here, bhikkhus, a disciple of the Noble Ones possesses moral conscience; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct, and is ashamed of acquiring |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome states. This is called the wealth of conscience.

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

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.

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

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.

Wholesome giving along with faith and a sense of right and wrong is the way of practice that leads to the world of gods.

"|Faith::confidence, conviction, devotion, trust [saddhā]|, |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, and |wholesome::healthy, beneficial, useful [kusala]| giving, these are the qualities followed by good persons; For this indeed is called the divine path, by this path, one goes to the |world of gods::heavenly realm [devaloka]|."

The Buddha shares in brief the three types of growth - 1) confidence, 2) virtue, and 3) wisdom.

"Bhikkhus, these are three growths. Which three? The growth of confidence, the growth of virtue, the growth of wisdom. These, indeed, bhikkhus, are the three growths."

Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |unprincipled::without regard for ethical conduct [dussīlā]| come together and associate with the unprincipled; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

Beings come together and associate according to disposition. The distracted come together and associate with the distracted, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |distracted::with scattered attention, not collected, not well-composed [asamāhita]| come together and associate with the distracted; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

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

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

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

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. |True knowledge::wisdom, the direct realization of truth [vijjā]|, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| following behind.”

These two bright qualities protect the world - 1) sense of shame and 2) moral dread.

“Bhikkhus, these two bright qualities protect the world. What two? |Sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. If, bhikkhus, these two bright qualities did not protect the world, there would be no recognition of 'mother', 'maternal aunt', 'maternal uncle's wife', 'teacher's wife', or 'the wives of the respected'. The world would fall into confusion, like goats, chickens, pigs, dogs, and jackals. But because, bhikkhus, these two bright qualities protect the world, there is recognition of 'mother', 'maternal aunt', 'maternal uncle's wife', 'teacher's wife', or 'the wives of the respected'.”

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.

A person restrained by a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|, if such a one is found in the world; Who shies away from sleeping too much, is like a noble horse that is restrained by the whip.

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those |with fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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

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

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

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

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

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

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

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

“There is that kind of wealth, Ugga, this I don't deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and disagreeable heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, or disagreeable heirs. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These seven kinds of wealth, Ugga, cannot be taken away by fire, water, kings, thieves, or disagreeable heirs.

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

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

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

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

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

“One whose actions by body, speech, and mind are free from any wrongdoing; That one, they say, is of virtuous conduct, a bhikkhu endowed with |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|.

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.

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.

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.

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 importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

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.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |faithful::confident, believing, devoted, trusting [saddha]| come together and associate with the faithful; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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 an |upset::angry, irritable 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.

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.

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.

“Bhikkhus, you should remember Hatthaka of Āḷavī as being endowed with seven wonderful and marvelous qualities. What seven? 1) Hatthaka of Āḷavi is endowed with |faith::confidence, conviction, trust [saddha]|; 2) Hatthaka of Āḷavī is endowed with |virtue::moral conduct, ethical behavior [sīla]|; 3) Hatthaka of Āḷavī is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|; 4) Hatthaka of Āḷavī is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|; 5) Hatthaka of Āḷavī is |very learned::well educated, knowledgeable [bahussuta]|; 6) Hatthaka of Āḷavī is |generous::open-handed [cāgavant]|; 7) Hatthaka of Āḷavī is |wise::intelligent, discerning, insightful, percipient [paññava]|. It is with these seven wonderful and marvelous qualities, bhikkhus, that you should remember Hatthaka of Āḷavī.”

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

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

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.

Easy is the life of one who is |shameless::lacking sense of right and wrong, without conscience [ahirika]|, brazen as a crow, destructive; |Audacious::forward [pakkhandī]|, |brash::impudent [pagabbha]|, |defiled::tainted, corrupted [saṅkiliṭṭha]| in livelihood.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with |little learning::ignorant, uneducated [appassuta]| come together and associate with the little learned; the |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning.

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.

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.

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

And how, bhikkhus, does a person attain final Nibbāna with exertion in this very life? Here, bhikkhus, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the unpleasantness of food, recognizing disenchantment in the entire world, and observing impermanence in |all conditions::all activities, all processes, all fabrications, all formations [sabbasaṅkhāra]|. Moreover, the perception of death is well established within him. He lives relying on these five powers of a trainee: the power of |faith::confidence, conviction, trust [saddha]|, the power of |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |energy::persistence, willpower, determination [vīriya]|, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna with exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna with exertion in this very life.

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.

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.

1 Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| are established in him, along with |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| towards the teacher. This, bhikkhus, is the first cause, the first condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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.

"Bhikkhus, there are these two dark qualities. What two? |Lacking sense of right and wrong::shamelessness, lacking conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing, lack of prudence [anottappa]|. These are the two dark qualities, bhikkhus."

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

Arouse yourselves, sit up! What good to you is sleeping? For what sleep can there be for the |afflicted::unhealthy, diseased [ātura]|, for those suffering, pierced by the dart.

The Buddha describes the four kinds of kamma (actions) and their results in brief.

“Bhikkhus, there are these four kinds of |kamma::actions, deeds [kammā]| proclaimed by me after having realized them for myself through direct knowledge. What four?

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.

38. ‘Others could be |lacking sense of right and wrong::shamelessness, lacking conscience [ahirika]|; we shall be with a sense of right and wrong here’—effacement should be practiced thus.

Beings come together and associate according to disposition. The morally reckless come together and associate with the morally reckless; and other pairs of dispositions are mentioned.

At Sāvatthi.

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

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

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

And what, bhikkhus, are the dhammas that lead to being an ascetic and a Brahmin? 'We will be endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]| and have |moral dread::fear of wrongdoing out of regard for others [ottappa]|.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with a sense of right and wrong and have fear of wrongdoing; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

The Buddha 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.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

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

“Bhikkhus, of my female lay disciples who were the first to go for refuge, the foremost is Sujātā, the army general's daughter.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

"Bhikkhus, if both husband and wife wish to see one another in this very life and to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life."

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

At Sāvatthi.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

The Buddha describes eight motivations for giving, including giving out of desire, aversion, and fear.

“Bhikkhus, there are eight |grounds::basis [vatthu]| for giving. What are the eight?

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

“Bhikkhus, of my lay disciples who were the first to go for refuge, the foremost are the |merchants::traders [vāṇija]| Tapussa and Bhallika.

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

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

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:

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

At Sāvatthi.

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.'

The Buddha distinguishes between two types of giving, sharing, and assistance—those based on material things and those based on the Dhamma. In each case, giving, sharing, and assisting with the Dhamma are declared the highest.

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

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 foremost of his bhikkhunī disciples in various categories.

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

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

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

The Buddha describes five kinds of gifts of a true person - 1) giving out of faith, 2) giving with respect, 2) giving at a suitable time, 4) giving unreservedly, and 5) giving without harming oneself or another.

“Bhikkhus, there are these five kinds of gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What five? 1) One gives a gift out of |faith::confidence, conviction, trust [saddha]|; 2) one gives a gift respectfully; 3) one gives a gift at a suitable time; 4) one gives a gift |unreservedly::not grasping in one's thoughts [anuggahitacitta]|; 5) one gives a gift without injuring oneself or another.

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]|.

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

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

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

At Sāvatthi.

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

"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.

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.

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 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:

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

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

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

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

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

At Sāvatthi.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

Thus have I heard—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.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

While standing to one side, the young deity Anāthapiṇḍika recited these verses in the presence of the Blessed One:

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?

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.

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. Now, at that time, a certain newly ordained bhikkhu was approaching families |excessively::too long and/or too much [ativela]|.

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

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

The Buddha describes the four kinds of kamma (actions) and their results in detail.

“Bhikkhus, there are these four kinds of |kamma::actions, deeds [kammā]| proclaimed by me after having realized them for myself through direct knowledge. What four?

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.

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

One time the Blessed One was dwelling in Nālandā, in Pāvārika's Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:

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

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]|.

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.

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

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

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

At Sāvatthi.

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?"

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

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Vesālī as being endowed with eight wonderful and marvelous qualities."

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

At Sāvatthi.

The Buddha, 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.

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

At one time, the Blessed One was dwelling among the Vajjīs at Hatthigāma. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Hatthigāma as being endowed with eight wonderful and marvelous qualities.

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

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

The Buddha 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 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.

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.

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 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.

An Anthology of Discourses from the Pali Canon

import BookCard from "../../../components/BookCard.astro";

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

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

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

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

The 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.

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.

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

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

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

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

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:

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 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."

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 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.

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

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 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."

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 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.

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.

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

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.

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.

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 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 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.