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

"Good, bhikkhus. I too have neither seen nor heard of a fisherman, killing fish and selling them, who by that action and livelihood, travels around by elephant or horse, by chariot or vehicle, or enjoys wealth or lives off a large accumulation of wealth. And why is that? Because he |looks on cruelly::implies not just observing with cruelty but also an attitude of disregard for life [pāpakena + manasānupekkhati]| at the captive fish as they are brought for slaughter. Therefore, he neither travels around by elephant or horse, by chariot or vehicle, nor enjoys wealth or lives off a large accumulation of wealth."

A person who has not done good, has not done what is wholesome, has not protected others from fear, but has done evil, cruelty, and misdeeds, feels remorse.

“Bhikkhus, there are these two things that cause remorse. What are the two? Here, bhikkhus, a certain person has not done good, has not done what is |wholesome::healthy, beneficial, useful [kusala]|, has not protected others from fear, but has done evil, cruelty, and misdeeds. He feels remorse thinking, 'I have not done what is good' and also 'I have done what is evil.' Bhikkhus, these are the two things that cause remorse.

A person who has done good, has done what is wholesome, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds, does not feel remorse.

“Bhikkhus, there are these two |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]| that do not cause remorse. What are the two? Here, bhikkhus, a certain person has done good, has done what is |wholesome::healthy, beneficial, useful [kusala]|, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds. He does not feel remorse thinking, 'I have done what is good,' and he does not feel remorse thinking, 'I have not done what is evil.' Bhikkhus, these are the two mental qualities that do not cause remorse.”

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.

2 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |cruelty::malice, viciousness, brutality [vihesā]| 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 cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.'

The Buddha describes the three mental faculties - 1) the faculty that senses ‘I will know the unknown,’ 2) the faculty of awakening, and 3) the faculty of one who is awakened.

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

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

The three unwholesome thoughts are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce clarity and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.

1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.

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.

"Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

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.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

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

"|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.

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

And what, bhikkhus, is right intention? That which, bhikkhus, is an |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is called right intention, bhikkhus.

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.

"Jīvaka, whatever |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |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]| that would lead to cruelty—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so."

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

When these [coarse defilements] are abandoned and eliminated, there remain for the bhikkhu devoted to the higher mind medium-sized defilements: |thoughts of sensuality::thoughts related to enjoyment of sensual pleasures, sexual thoughts [kāmavitakka]|, |thoughts of ill will::thoughts of resentment, anger, hatred [byāpādavitakka]|, and |thoughts of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|. An attentive and capable bhikkhu abandons these, dispels them, eliminates them, and brings them to nought.

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

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

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 |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|. For when you cultivate meditation on compassion, any |cruelty::malice, viciousness, brutality [vihesā]| will be abandoned.

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

And what, bhikkhus, is right intention that is affected by defilements, partaking of merit, resulting in underlying attachment? |Intention of renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, |intention of non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, |intention of harmlessness::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is right intention that is affected by defilements, partaking of merit, resulting in underlying attachment.

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

And what, friends, is right intention? An |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]| — this, friends, is called right intention.

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.

And what taints, bhikkhus, should be abandoned by removing? Here, bhikkhus, a bhikkhu, wisely reflecting, does not tolerate an arisen |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it.

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.

"Here, friend, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. He does the same with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... with equanimity, pervading one direction, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction. This, friend, is called the boundless release of the mind.

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 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.

1. A person given to cruelty can pass beyond it by cultivating non-cruelty,

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

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

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

Furthermore, young man, a bhikkhu abides pervading with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]| ...

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

“Bhikkhus, the |foremost::chief, best [agga]| of my bhikkhu disciples in |experience::lit. knowing nights [rattaññū]| is |Aññāsi Koṇḍañña::first person to realize the Buddha's teaching; lit. Koṇḍañña understood [aññāsikoṇḍañña]|.

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

At Sāvatthi.

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]|.

The Buddha explains how the livelihood of subsisting on alms, although an extreme of livelihoods, is a sensible choice for those who hope to discern a complete end to the entire mass of suffering.

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

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 describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

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

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]|.

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

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 |Icchānaṅgala::name of a brahmin village in Kosala [icchānaṅgala]|. There the Blessed One dwelled in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard:

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?

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

At Sāvatthi.

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

"Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit. And how, bhikkhus, are these four bases of psychic powers developed and frequently practiced so that they are of great fruit and benefit?

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 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 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?'

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."

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.

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 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.”

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 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:

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.

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 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".

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.

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.

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.

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.

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 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."

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 Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

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

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.