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

At Sāvatthi.

The Buddha shares the three grounds for making merit through cultivation of 1) giving, 2) ethical conduct, and 3) a mind of loving-kindness.

“Bhikkhus, there are these three grounds for making merit. What are the three? The ground for making merit through |giving::the act of giving or donating, with an intention to give [dāna]|, the ground for making merit through |ethical conduct::virtue, moral integrity [sīla]|, and the ground for making merit through |cultivation::development, meditation [bhāvanā]|. These, bhikkhus, are the three bases for meritorious action.”

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

At Sāvatthi.

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

At Sāvatthi.

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

"Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does accomplishment in wise attention precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu accomplished in wise attention and careful attending, it is expected that he will develop and extensively cultivate the noble eightfold path.

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

"Just as, bhikkhus, the forerunner and the precursor of the sunrise is the dawn; so too, bhikkhus, the forerunner and precursor for the arising of the Noble Eightfold Path in a bhikkhu is the |accomplishment in virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu accomplished in virtue, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

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

"One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is|accomplishment in virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu who is accomplished in virtue, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

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.

“Venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of body, but not cultivation of mind. They are touched by bodily painful |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]|. In the past, when one was touched by bodily painful feeling, one's thighs would become stiff, one's heart would burst, hot blood would gush from one's mouth, and one would be overwhelmed by madness or insanity. So then the mind was subservient to the body, the body wielded mastery over it. And why is that? Because the mind was not cultivated. But, venerable Gotama, there are some ascetics and brahmins who abide pursuing cultivation of mind, but not cultivation of body. They are touched by mental painful feeling. In the past, when one was touched by mental painful feeling, one's thighs would not become stiff, one's heart would not burst, hot blood would not gush from one's mouth, and one would not be overwhelmed by madness or insanity. So then the body was subservient to the mind, the mind wielded mastery over it. And why is that? Because the body was not cultivated. Venerable Gotama, it has occurred to me: ‘Surely venerable Gotama's disciples abide pursuing cultivation of mind, but not cultivation of body.’”

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

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

The Buddha 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.”

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

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

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.

And how is he noble in qualities? Here, bhikkhus, the bhikkhu dwells devoted to the cultivation of the |seven sets of qualities::the seven distinct groups of principles that support the realization of awakening, includes the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the noble eightfold path [sattannaṁ bodhipakkhiya dhammā]| that lead to awakening. This is how a bhikkhu is noble in qualities.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

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

The Buddha 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 explains the benefits of cultivating loving-kindness compared to giving donations.

"Bhikkhus, if someone were |to give a donation::the act of giving or donating, with an intention to give [dāna]| of a hundred pots [of food] in the morning, a hundred pots of food at noon, and a hundred pots of food in the evening, and if someone else were to cultivate a |mind of loving-kindness::friendly heart, kind mind, benevolent mind [mettācitta]| even for the brief moment it takes to milk a cow, whether in the morning, at noon, or in the evening — this [cultivation of loving-kindness] would yield far greater fruit than those givings.

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.

Suppose, Cunda, that all unwholesome mental qualities are of a nature to lead downwards, and that all wholesome mental qualities are of a nature to lead upwards. So too, Cunda: 1. For a person given to cruelty, non-cruelty leads upwards. 2. For a person who kills living beings, abstention from killing living beings leads upwards. 3. - 43. cultivation of wholesome/abstention from unwholesome leads upwards ... 44. For a person who clings to their own views, holds on tightly, and relinquishes with difficulty, not clinging to their own views, not holding on tightly, and easily relinquishing leads upwards.

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.

Here, young man, a bhikkhu is an undertaker of spiritual practice ... lives the spiritual life ... who is devoted to studying ... who practices generosity. Thinking, ‘I am abundant in generosity,’ he gains inspiration from realization of meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. It is this joy connected with the wholesome that I tell as the support of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction. Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, I say these are supports of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction.

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.

The disciples of Gotama, always wake up thoroughly refreshed; Those who day and night, have a mind that delights in |cultivation::development, meditation [bhāvanā]|.

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

“Bhikkhus, there are these seven grounds for inclination. What seven?

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.

Cultivating collectedness leads to discerning the Four Noble Truths.

At Sāvatthi.

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.

What is the laughter, what is the joy, when the world is |perpetually ablaze::burning with desire, aversion, and delusion [niccaṁ + pajjalite]|; Enveloped by |darkness::blindness, ignorance of how things have come to be [andhakāra]|, why do you not seek the |light::lamp, cultivate wisdom of how things have come to be, ultimate reality [padīpa]|?

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

"Bhikkhus, for anyone who has encompassed the great ocean in their mind, all the streams flowing into it are included. Similarly, bhikkhus, for anyone who has developed and extensively cultivated mindfulness of the body, all wholesome qualities that are part of the path to realization are included."

11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.

"Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [mettā]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eleven benefits can be expected.

Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.

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

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

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 analogy of a household that is hard to overpower by thieves and burglars to illustrate the importance of developing and cultivating loving-kindness.

At Sāvatthi.

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

At Sāvatthi.

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.

‘But, friends, do you know what the abandoning of unwholesome mental qualities is and what the cultivation of wholesome mental qualities is here and now?’

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

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

At Sāvatthi.

Nine reflections by which a Bhikkhu can know that their mind is thoroughly cultivated with wisdom.

"Bhikkhus, when the mind of a bhikkhu is thoroughly cultivated with wisdom, it is proper for that bhikkhu to declare: 'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.'"

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.

Therefore, the wise should apply themselves, to the cultivation of faith and virtue, to clearly see the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, recollecting the Buddhas’ dispensation.”

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.

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

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

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

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

“Bhikkhus, there are these four |floods::torrents, deluge [oghā]| [of defilements]. What four? The |flood of sensual pleasures::torrent of sensual desires [kāmogha]|, the |flood of continued existence::torrent of becoming [bhavogha]|, the |flood of views::torrent of beliefs [diṭṭhogha]|, and the |flood of ignorance::torrent of not understanding how things have come to be [avijjogha]|. These are the four floods.

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

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

At one time, the Blessed One was dwelling at |Nātika::name of a village situated in the middle country of ancient India [nātika]| in the brick house. There the Blessed One addressed the bhikkhus: "Bhikkhus."

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

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

The Buddha describes the four establishments of mindfulness to be cultivated in detail, namely - mindfulness of the body, mindfulness of the felt experience, mindfulness of the mind, and mindfulness of the mental qualities.

Here, bhikkhus, when the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]| is present within, a bhikkhu discerns, 'The awakening factor of mindfulness is present in me,' or when the awakening factor of mindfulness is not present within, he discerns, 'The awakening factor of mindfulness is not present in me.' He also discerns how the unarisen awakening factor of mindfulness arises and how the arisen awakening factor of mindfulness reaches fulfillment through |cultivation::development, meditation [bhāvanā]|.

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.

In this matter, bhikkhus, right view comes first. And how does right view come first? For one possessing right view, wrong view is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong view are also worn away. Moreover, through right view, many wholesome qualities reach full development by cultivation. Similarly, for one possessing right intention, wrong intention is worn away ... for one possessing right speech, wrong speech is worn away ... for one possessing right action, wrong action is worn away ... for one possessing right livelihood, wrong livelihood is worn away ... for one possessing right effort, wrong effort is worn away ... for one possessing right mindfulness, wrong mindfulness is worn away ... for one possessing right collectedness, wrong collectedness is worn away ... for one possessing right knowledge, wrong knowledge is worn away ... for one possessing right liberation, wrong liberation is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong liberation are also worn away. Moreover, through right liberation, many wholesome qualities reach full development by cultivation.

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

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

“Bhikkhus, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

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.

Therefore, the wise should apply themselves, to the cultivation of faith and virtue, to clearly see the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, recollecting the Buddhas’ dispensation.”

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

As one who reveals hidden treasure, one should regard a person who shows your faults; A wise person who reproves and admonishes, one should associate with such a wise person; For one associating with such a person, things become better, not worse.

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::hatred, hostility, animosity [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

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::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

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

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

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

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

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

“Bhikkhus, there are these seven underlying tendencies. What seven?

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.

“Bhikkhus, there are these three |unwholesome thoughts::unskillful thoughts, unbeneficial thinking, karmically unprofitable thoughts [akusalavitakka]|, which are blinding, produce lack of clarity, which cause ignorance, |obstruct wisdom::impede cultivation of discernment [paññānirodhika]|, which are troublesome and not conducive to Nibbāna. Which three?

The Buddha describes three occasions when divine sounds arise among the gods.

Again, bhikkhus, whenever at the time a disciple of the Noble Ones dwells devoted to the cultivation of the seven factors of awakening, at that time a divine sound arises among the gods: ‘This disciple of the Noble Ones is fighting with Māra!’ This, bhikkhus, is the second divine sound that arises among the gods on such occasions.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

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."

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

1. For one with |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, bhikkhus, |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]| is worn away; and the multitude |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome qualities that arise due to wrong view, they too are worn away for him. And due to right view, multitude wholesome qualities reach |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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

1. Bhikkhus, by frequently paying attention to the things serving as a basis for the |awakening factor of mindfulness::mindfulness of body, feelings, mind, mental qualities [satisambojjhaṅga]|, unarisen mindfulness arises, and arisen mindfulness reaches full development through cultivation.

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 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.

"Bhikkhus, there are six elements |leading to release::leading to freedom [nissāraṇīya]|. What six?

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.

Therefore, the wise should apply themselves, to the cultivation of faith and virtue, to clearly see the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, recollecting the Buddhas’ dispensation.”

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

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

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

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

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

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

And what, bhikkhus, is the |faculty of energy::mental faculty of willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones keeps his energy aroused for the giving up of unwholesome mental qualities and for the cultivation of wholesome mental qualities. With steadfast determination and unwavering effort, he generates desire, strives, arouses energy, comprehends with his mind, and makes an effort, both to prevent the arising of unarisen harmful unwholesome mental qualities and to abandon existing ones, and to bring forth and develop unarisen wholesome mental qualities and enhance those that have arisen. This, bhikkhus, is called the faculty of energy.

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

1. Bhikkhus, when a bhikkhu, dwelling thus secluded, remembers and reflects on that Dhamma, at that time, the |awakening factor of mindfulness::mindfulness of body, feelings, mind, mental qualities [satisambojjhaṅga]| is aroused in him. At that time, the bhikkhu develops the awakening factor of mindfulness. At that time, the awakening factor of mindfulness reaches fulfillment through |cultivation::development, meditation [bhāvanā]| in him. Dwelling thus mindfully, he examines that Dhamma with wisdom, investigates, and thoroughly reflects upon it.

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

"When, Ānanda, a bhikkhu trains 'I will breathe in experiencing the mind', and 'I will breathe out experiencing the mind'; 'I will breathe in gladdening the mind', 'I will breathe out gladdening the mind'; 'I will breathe in concentrating the mind', 'I will breathe out concentrating the mind'; 'I will breathe in freeing the mind', 'I will breathe out freeing the mind' — at that time, Ānanda, observing the mind in the mind, the bhikkhu resides with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. For what reason? Ānanda, I do not speak of the cultivation of mindfulness of breathing for one forgetful and not fully aware. Therefore, Ānanda, in the [domain of] mind, a bhikkhu at that time dwells observing the mind in the mind, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world."

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

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as the |habitual engagement::practice, pursuit, cultivation, doing [anuyoga]| of |unwholesome qualities::unskillful actions, unbeneficial actions, karmically unprofitable deeds [akusala dhamma]| and habitual non-engagement of wholesome qualities. The habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities, bhikkhus, lead to great detriment."

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

At Sāvatthi.

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

At Sāvatthi.

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

At |Pāṭaliputta::capital of Magadha, modern Patna|.

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

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

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

"Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::hatred, hostility, animosity [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

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

Bhikkhus, for the full understanding of passion, desire, and attachment, four qualities should be developed. What are these four?

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::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

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.

At Sāvatthi.

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

At Sāvatthi.

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

“Bhikkhus, there are these seven |underlying tendencies::dormant dispositions; lit: sleeping alongside [anusayā]|. What seven?

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

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

The Buddha reviews the multitude of harmful and unwholesome mental qualities he has abandoned, and the multitude of wholesome mental qualities he has developed to completion.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the Blessed One was sitting, |reviewing::reviewing on, looking at [paccavekkhamāna]| the multitude of |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities he had abandoned, and the multitude of |wholesome::healthy, beneficial, useful [kusala]| mental qualities that he had |developed to completion::cultivated to maturity [bhāvanāpāripūri]|.

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

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

The Buddha describes the three kinds of misconduct - by body, speech and mind.

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

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

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

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

"Bhikkhus, there are these four bases of psychic powers. What four?

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

At Sāvatthi.

The Buddha describes the three kinds of good conduct - by body, speech and mind.

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

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."

Beings come together and associate according to disposition. Those with little learning come together and associate with those with little learning; and other pairs of dispositions are mentioned.

At Sāvatthi.

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

"Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, lead from the near shore to the |far shore::beyond, across, over, epithet of Nibbāna [pāra]|.

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

“Bhikkhus, there are these seven underlying tendencies. What seven?

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

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

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

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

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

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

The Buddha 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.

“The final arrival at the truth, Bhāradvāja, lies in the diligent practice, |cultivation::development, meditation [bhāvanā]|, and frequent practice of those same things. In this way, Bhāradvāja, there is the final arrival at the truth; in this way one finally arrives at the truth; in this way we describe the final arrival at the truth.”

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

"Bhikkhus, |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| should be practiced in four areas. What four?

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

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

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

The First Discourse on overcoming Resentment

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

At Sāvatthi.

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

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

Beings come together and associate according to disposition. Those who kill living beings come together and associate with those who kill living beings; those who take what is not given come together and associate with those who take what is not given; and similar for the other three precepts.

At Sāvatthi.

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

"Bhikkhus, just as whatever kinds of footprints there are of creatures that roam the jungle, all of them are included within the elephant's footprint; the elephant's footprint is considered to be the foremost of them because of its size. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is considered the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha advises against engaging in views deemed the ultimate, as it leads to disputes and clinging to views and doesn't lead to the ending of suffering.

Engaging in views deemed the ultimate, A being in the world acts on what is considered superior; From this stance, he declares others as inferior, and thus, he does not overcome disputes.

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

"Bhikkhus, through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, a bhikkhu, with the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, realizes for himself with direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it.

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

"Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final |knowledge::enlightenment| in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.

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

At Sāvatthi.

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.

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

"Bhikkhus, when the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are developed and frequently practiced, they lead to complete |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, and to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

At Sāvatthi.

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

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

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

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

The Buddha describes the four right efforts concisely and precisely.

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

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

“Bhikkhus, the |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]| is lived for the abandoning and |complete uprooting::cutting off, total eradication [samuccheda]| of the seven underlying tendencies. Which seven?

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

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

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

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

At Sāvatthi.

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

At Sāvatthi.

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

“Bhikkhus, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

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

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

The Buddha contrasts the undeveloped and developed mind.

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

The Venerable Ānanda explains the four paths to arahantship.

Thus have I heard—At one time, the Venerable Ānanda was dwelling at Kosambi, in Ghosita's park. There the Venerable Ānanda addressed the bhikkhus: "Friends, bhikkhus."

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling among the Sakyans, in a town named Nagaraka, a market town of the Sakyans. Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Venerable Ānanda said to the Blessed One:

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

"Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced |limited psychic power::partial spiritual power, limited supernormal ability [iddhipadesa]|, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce limited psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing limited psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

"Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced the highest psychic powers, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce the highest psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing the highest psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

"Bhikkhus, any ascetics or brahmins in the past who were mighty and powerful, they all attained such might and power through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Any ascetics or brahmins in the future who will be mighty and powerful, they too will attain such might and power through the development and frequent practice of the four bases of psychic powers. Any ascetics or brahmins in the present who are mighty and powerful, they too have attained such might and power through the development and frequent practice of the four bases of psychic powers.

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

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

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

At Sāvatthi.

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

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

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

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

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

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

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

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

The Buddha teaches the four establishments of mindfulness as the one-way path for the purification of beings and for the personal realization of Nibbāna.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesālī::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

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

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

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

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.

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

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

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

"Bhikkhus, I will teach you about psychic powers, the basis of psychic powers, the development of the bases of psychic powers, and the way of practice leading to the development of the bases of psychic powers. Listen to this.

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

At Sāvatthi.

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

At Sāvatthi.

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

From harm to oneself, fear arises, Observe the people involved in conflicts; I will recount the urgency of awakening, as it has profoundly stirred within me.

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

Then, a certain bhikkhu approached his own |preceptor::mentor| and said: "Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, |complacency::dullness and drowsiness| completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings."

The Buddha explains the importance of mindfulness of the body in partaking in the deathless.

"Bhikkhus, those who do not partake in mindfulness of the body do not partake in the |deathless::deathless state, epithet of Nibbāna [amata]|. Bhikkhus, those who partake in mindfulness of the body partake in the deathless."

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

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

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

If one considers oneself |dear::beloved [piya]|, one should guard oneself well; In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|, the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.

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

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

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

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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

"Bhikkhus, whoever in the past bhikkhus have, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, attained the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, abided therein, all of them did so through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Bhikkhus, whoever in the future bhikkhus will, through the wearing away of the mental defilements, attain the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, will abide therein, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present bhikkhus are, through the wearing away of the mental defilements, attaining the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, are abiding therein, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

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

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

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

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

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

The Buddha explains why he is called the Tathāgata, the one who has perfectly understood the world, its arising, cessation, and the way of practice leading to its cessation.

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

The Buddha shares an observation on how beings come together and associate based on their dispositions. Those with a good disposition come together and associate with others of a similar good disposition.

At one time, the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain. At that time, the Venerable Sāriputta was walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahāmoggallāna was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahākassapa was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Anuruddha was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Puṇṇa Mantāniputta was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Upāli was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Ānanda was also walking back and forth with many bhikkhus not far from the Blessed One; and Devadatta was also walking back and forth with many bhikkhus not far from the Blessed One.

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.

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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

At one time, the Blessed One was dwelling at Kosambi on the bank of the river Ganges.

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

At Sāvatthi.

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

"Bhikkhus, just as the |rafters::support beams, wooden framework of a thatched roof [gopānasī]| of a building with the peaked roof all slope towards the peak, incline towards the peak, and meet together at the peak, so too, bhikkhus, whatever wholesome qualities there are, they all slope towards diligence, incline towards diligence, and meet together in diligence; diligence is considered to be the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

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

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

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

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

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

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

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

At Sāvatthi.

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

Then the Blessed One addressed the bhikkhus: "What do you think, bhikkhus? Through the development and frequent practice of what qualities has the bhikkhu Moggallāna become so mighty and powerful?"

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

"Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected."

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

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

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.

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:

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

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

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

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

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

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

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one's virtue, generosity, deities, in-and-out breathing, death, body, and peace.

"Bhikkhus, one quality, when |cultivated::developed [bhāvita]| and frequently practiced, leads to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What is that one quality? It is |recollection of the Buddha::reflection on the qualities of the Buddha [buddhānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna."

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

At Sāvatthi.

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

At Sāvatthi.

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

"Bhikkhus, any ascetics or brahmins in the past who have experienced various kinds of psychic powers — being one, they became many; being many, they became one; they appeared and disappeared; they passed through walls, enclosures, and mountains as though through space; they dived in and out of the earth as though it were water; they walked on water without sinking as though on solid ground; they flew through the air cross-legged like a bird with wings; they touched and stroked the sun and moon, so mighty and powerful; and they wielded mastery with their bodies even as far as the Brahmā world — all of them did so through the development and frequent practice of the four bases of psychic powers.

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

Then, Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Venerable Sāriputta was sitting to one side, the Blessed One said this to him:

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

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

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

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

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

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

The Buddha 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 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 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.

Dhammapada verses 383–423 redefine 'Brāhmaṇa' (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

With continuous effort, cut off the stream, dispel sensual desires, O |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|; Having known the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|, be one who knows the |unmade::not created [akata]|.

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the hot spring park.

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

At Sāvatthi.

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

"Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciate, ordained [pabbajita]|. What five?

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

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

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

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

The 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 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:

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 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.

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

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

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

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

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

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

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

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

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

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

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

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

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

Shortly after the Buddha's final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

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

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

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

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.”

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."

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

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

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.