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

"What, bhikkhus, are the forty-four bases of knowledge? Knowledge of aging and death, knowledge of the arising of aging and death, knowledge of the cessation of aging and death, knowledge of the way of practice leading to the cessation of aging and death; knowledge of birth, knowledge of the arising of birth, knowledge of the cessation of birth, knowledge of the way of practice leading to the cessation of birth; knowledge of continued existence, knowledge of the arising of continued existence, knowledge of the cessation of continued existence, knowledge of the way of practice leading to the cessation of continued existence; knowledge of clinging, knowledge of the arising of clinging, knowledge of the cessation of clinging, knowledge of the way of practice leading to the cessation of clinging; knowledge of craving, knowledge of the arising of craving, knowledge of the cessation of craving, knowledge of the way of practice leading to the cessation of craving; knowledge of feeling, knowledge of the arising of feeling, knowledge of the cessation of feeling, knowledge of the way of practice leading to the cessation of feeling; knowledge of contact, knowledge of the arising of contact, knowledge of the cessation of contact, knowledge of the way of practice leading to the cessation of contact; knowledge of the six sense bases, knowledge of the arising of the six sense bases, knowledge of the cessation of the six sense bases, knowledge of the way of practice leading to the cessation of the six sense bases; knowledge of name-and-form, knowledge of the arising of name-and-form, knowledge of the cessation of name-and-form, knowledge of the way of practice leading to the cessation of name-and-form; knowledge of consciousness, knowledge of the arising of consciousness, knowledge of the cessation of consciousness, knowledge of the way of practice leading to the cessation of consciousness; knowledge of intentional constructs, knowledge of the arising of intentional constructs, knowledge of the cessation of intentional constructs, knowledge of the way of practice leading to the cessation of intentional constructs. These are called, bhikkhus, the forty-four bases of knowledge.

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

Again, bhikkhus, through the wearing away of the |mental defilements::mental outflows, taints, corruptions [āsava]|, the bhikkhu dwells—having directly realized and attained 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]|, achieved by his own direct knowledge. This is the third knowledge he has attained: ignorance has been dispelled, knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, with continuous effort, and determined.

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

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

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

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

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

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five cords of sensual pleasure, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five hindrances, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four knots, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five lower fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four kinds of clinging, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these seven underlying tendencies, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

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

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five aggregates that are subject to clinging, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.

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

For the direct knowledge, full understanding, complete exhaustion, and for giving up of these five higher fetters, the Noble Eightfold Path should be cultivated. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, culminating in the removal and ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, culminating in the removal and ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and culminating in the removal and ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, culminating in the removal of lust, culminating in the removal of aversion, and culminating in the removal of illusion ... leading to the |deathless::deathless state, epithet of Nibbāna [amata]|, directed towards the deathless, and culminating in the deathless ... slanting towards |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, sloping towards Nibbāna, and inclining towards Nibbāna.

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.

In the same way, brahmin, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|."

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four bonds, the Noble Eightfold Path |should be developed::should be cultivated [bhāvetabba]|."

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four bonds, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four knots, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

"And in this case, Sāriputta, regarding the past, future, and present fully enlightened ones, you have no mental knowledge. Then what about the exalted speech that has been spoken, the absolute truth that has been taken, the lion's roar that has been uttered: 'Venerable sir, I have such confidence in the Blessed One. There was not, there will not be, nor is there now another ascetic or brahmin superior in directly knowing to the Blessed One in full awakening'?"

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five hindrances, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four kinds of clinging, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five lower fetters, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabbo]|.”

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]|.

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five cords of sensual pleasure, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these seven underlying tendencies, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five aggregates that are subject to clinging, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The 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.

2) Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. Just as a deep lake fed by an underground spring—with no inflow from the east direction, west direction, north direction, or the south direction, and no rainclouds showering water—would have cool streams welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake, leaving no part uncovered by cool water. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with the joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. This, bhikkhus, is the second cultivation of the noble fivefold right collectedness.

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, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’

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

The fragrance of flowers does not blow against the wind, nor the fragrance of sandalwood, tagara, or jasmine; The fragrance of a |virtuous person::wise person, sage [santa]| blows against the wind, the |virtuous person's::good person, arahant, awakened being [sappurisa]| fragrance radiates in all directions.

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

Bhikkhus, a disciple should approach the Teacher |who holds such a view::who speaks in this way [evaṃvādī]| for the sake of listening to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The Teacher teaches him the Dhamma that is progressively more and more refined, with its dark and bright qualities and their counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through |direct knowledge::experiential understanding [abhiññāya]|, this bhikkhu reaches a conclusion regarding certain aspects of the teachings, and |places confidence::is inspired [pasīdati]| in the Teacher thus: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.’

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, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: 'Liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.'

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.

|Mindfulness while breathing in and out::mindfulness during inhalation and exhalation [ānāpānassati]|, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit. Mindfulness while breathing in and out, bhikkhus, when cultivated and frequently practiced, leads to the fulfillment of the four establishments of mindfulness. The four establishments of mindfulness when cultivated and frequently practiced lead to the fulfillment of the seven factors of awakening. The seven factors of awakening when cultivated and frequently practiced lead to the fulfillment of |true knowledge::wisdom, the direct realization of truth [vijjā]| and |liberation::release, deliverance, freedom, emancipation [vimutti]|.

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, right intention arises; for one possessing right intention, right speech arises; for one possessing right speech, right action arises; for one possessing right action, right livelihood arises; for one possessing right livelihood, right effort arises; for one possessing right effort, right mindfulness arises; for one possessing right mindfulness, right collectedness arises; for one possessing right collectedness, |right knowledge::perfect understanding [sammāñāṇa]| arises; for one possessing right knowledge, right liberation arises. Thus, bhikkhus, the path of the disciple in higher training is endowed with eight factors, the arahant is endowed with ten factors. And there, it is seen with right knowledge that the multitude of harmful, unwholesome qualities has disappeared, thus reaching |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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.

I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’ Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation: '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 starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

Bhikkhus, I do not say that final knowledge is attained immediately at the first attempt. However, bhikkhus, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained.

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

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

The Buddha explains how understanding the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

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

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

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharanti]| in it.

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

“Bhikkhus, there are these three mental faculties. What are the three? 1) The faculty that senses ‘I will know the unknown,’ 2) |the faculty of awakening::the power of final knowledge [aññindriya]|, and 3) the faculty of one |who is awakened::who has final knowledge, lit. who has understood [aññātāvī]|. These, bhikkhus, are the three mental faculties.”

The Buddha explains how clearly understanding the arising, ending, and the way of practice leading to the ending in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins does not clearly understand acquisitions, respect, and popularity as they truly are; does not clearly understand the |arising::appearance, origination [samudaya]| of acquisitions, respect; and popularity, does not clearly understand the |ending::cessation, termination [nirodha]| of acquisitions, respect, and popularity; and does not clearly understand the way of practice leading to the ending of acquisitions, respect, and popularity—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharanti]| in it.

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.

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

For those contemplating the unattractive nature of the body, the |underlying tendency toward desire::latent disposition toward sensuality [rāgānusaya]| regarding the element of beauty is abandoned. When mindfulness while breathing in and out is well established internally as the first priority, then |afflictive::troublesome [vighātapakkhika]| outward-directed discursive thinking tendencies do not arise. For those dwelling observing impermanence in all compounded things, |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises.”

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

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

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

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

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

... among those who have attained |great direct knowledge::recollection of more than one hundred thousand aeons of previous existences [mahāabhiññā]| is |Bhadda Kaccānā::foremost bhikkhunī of the Buddha in great direct knowledge; another name for Rāhula's mother, Yasodharā [bhaddakaccānā]|.

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

That bhikkhu, through perfect understanding, is liberated at that very point; Fully accomplished in |direct knowledge::experiential realization [abhiññā]|, |tranquil::peaceful, calm [santa]|, is a |sage::seer, hermit, monk [munī]| |who has gone beyond the yoke::who has transcended bondage [yogātiga]|.”

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

Here, bhikkhus, a noble disciple is endowed with experiential confidence in the Buddha, acknowledging: 'Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.'

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

Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; Having directly known the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|, they no longer return to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

The Buddha explains how understanding the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

"Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

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

Because I, bhikkhus, developed and frequently practiced these five qualities, whenever I directed my mind to realize any higher knowledge, I achieved the ability to witness it, whenever the conditions were present.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

"Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

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

Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; Having directly known the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|, they no longer return to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

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

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

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

"What has been accomplished and what is to be accomplished—both are strewn with dust for one who practices in line with the |afflicted::unhealthy, diseased [ātura]|. Those |who regard training rules as the essence::who takes precepts as the core [sikkhāsāra]|—|rules and observances::precepts and practices, ethics and observances, rites and rituals [sīlabbata]|, celibacy, and service as the essence—this is one extreme. And those who say, 'There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures,' this is the other extreme. Both these extremes |heap up the cemetery::perpetuate the cycle of existence [kaṭasivaḍḍhana]|; and cemeteries cause |views::beliefs, opinions, concepts, theories [diṭṭhi]| to grow. Without |direct knowledge::experientially understanding [abhiññāya]| both these extremes, some get stuck, while others |overshoot the mark::go too far [atidhāvati]|. But those who, directly knowing these [two extremes], |do not become::do not take shape [nāhosi]| by them, and |do not define::do not fashion [nāmaññi]| themselves by that—for them, no cycle of existence can be designated."

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

What four? Here, friend, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha: 'Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.' He is endowed with experiential confidence in the teachings of the Buddha: 'Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.' He is endowed with experiential confidence in the Sangha: 'Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' He is endowed with virtues that are dear to the Noble Ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

And what, bhikkhus, is the person with a mind like a diamond? Here, bhikkhus, a certain person, through the wearing away of the |taints::defilements|, realizes with direct knowledge and attains in this very life the taintless liberation of mind and liberation by wisdom, and dwells in it. Just as, bhikkhus, there is nothing that can break a diamond, whether it be a gem or a rock, so too, bhikkhus, here a certain person, through the wearing away of the |taints::defilements|, realizes with direct knowledge and attains in this very life the taintless liberation of mind, liberation by wisdom, and dwells in it. This is called the person with a mind like a diamond.

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

3 Bhikkhus, it is because of misunderstanding and not penetrating noble |wisdom::distinctive knowledge, discernment [paññā]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.

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

Again, bhikkhus, whenever at the time a noble disciple, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwells having attained the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, realizing it for himself with |direct knowledge::experiential understanding [abhiññāya]| here and now, at that time a divine sound arises among the gods: ‘This noble disciple, victorious in battle, having conquered the very forefront of the battlefield, now dwells at ease.’ This, bhikkhus, is the third divine sound that arises among the gods on such occasions. These, bhikkhus, are the three divine sounds that arise among the gods at specific times.”

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

The brahmin Ahiṁsaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Ahiṁsaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

He is endowed with experiential confidence in the teachings of the Buddha: 'Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.'

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

"In the same way, bhikkhus, what I have taught you is only a little compared to what I have not taught you. Why have I not taught it? Because it is not beneficial, does not relate to the fundamentals of the spiritual life, and |does not lead to::does not result in, does not cause [na + saṃvattati]| |disenchantment::de-illusionment [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]|. That is why I have not taught it.

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.

The world is completely essence-less, all directions are unsettled; Desiring a sanctuary for myself, I saw no place secure.

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

“For a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| who is practicing, following the direct path; The knowledge of the |wearing away::exhaustion, depletion, gradual destruction [khaya]| arises first, then follows final knowledge.

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

The brahmin Bilaṅgika Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bilaṅgika Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The Buddha describes the four kinds of persons found existing in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.

And what, bhikkhus, is the person who has crossed over, standing on the shore, an awakened one? Here, bhikkhus, a certain person, through the complete wearing away of the mental defilements, has attained the taint-free release of mind and release by wisdom, having realized it by |direct knowledge::experiential understanding [abhiññāya]| in this very life, and dwells having attained it. This is called the person who has crossed over, standing on the shore, a brāhmin.

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

Bhikkhus, whoever among ascetics or brahmins truly understand: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the ending of suffering,’ and ‘This is the way of practice leading to the ending of suffering’—such individuals are indeed ascetics or brahmins in my view. They are regarded as ascetics among ascetics and brahmins among brahmins. Moreover, these venerable ones live, in this very life, having directly realized and attained the true goal of renunciation and the goal of Brahmanhood through their own |direct knowledge::experiential realization [abhiññā]|.”

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.

The brahmin Asurindaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Asurindaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

The Buddha explains how understanding the arising, ending and the way of practice leading to the ending in regards to the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

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

The brahmin Jaṭā Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Jaṭā Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

The brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

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

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

Then the brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

Moreover, bhikkhus, through the development and frequent practice of these four bases of psychic powers, the bhikkhu Moggallāna, with the wearing away of the mental defilements, realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it."

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."

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

One who neither |hastens forward::overreaching through speculative thought or prematurely drawing conclusions; giving in to assumption or expectation beyond what is grounded in clear seeing [nāccasārī]| nor |lags behind::falling short due to hesitation, doubt, or attachment to what has already been transcended; a reluctance to release the familiar or step into direct knowledge [paccasārī]|, who has gone beyond all |mental proliferation::various opinions, endless conceptualization [papañca]|; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

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

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

"Not by |view::belief, an opinion, a concept, a theory [diṭṭhi]|, nor by learning, nor by knowledge, Māgaṇḍiya," [the Blessed One said] "nor even by ethics and observances does one speak of purity; Without view, without learning, without knowledge, |without ethics and observances-not even by that::'Nor without view, without learning, without knowledge, without ethics and observances - not even by that;' The mundane right view 'There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world.' should be accepted. Learning [hearing] should be accepted: the voice of another, discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and answers to questions; knowledge should be accepted: the knowledge of the factors of awakening, the knowledge of the noble truths, the knowledge of the kamma as one's own, knowledge of meditative attainments and the directly knowings. Similarly ethics and observances should be accepted. While these should be accepted, the Buddha is saying that purity is not attained by only these means, that these are not sufficient for the attainment of purity.|; Letting go of these, not grasping, the |tranquil::peaceful, calm [santa]| one, |not depending on::being independent of [anissāya]|, does not yearn for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

"Bhikkhus, I |investigated::practiced, engaged in [acariṁ]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, and whatever gratification there is in the earth element, I |directly experienced::achieved [tadajjhagamā]| it. As far as the gratification in the earth element goes, it has been thoroughly seen by me with |wisdom::distinctive knowledge, discernment [paññā]|. Bhikkhus, I investigated the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, and whatever drawback there is in the earth element, I directly experienced it. As far as the drawback in the earth element goes, it has been thoroughly seen by me with wisdom. Bhikkhus, I investigated the |escape::way out, remedy [nissaraṇa]| in regard to the earth element, and whatever escape there is in regard to the earth element, I directly experienced it. As far as the escape in regard to the earth element goes, it has been thoroughly seen by me with wisdom.

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

Then that bhikkhu, dwelling alone, secluded, with diligence, with continuous effort, and determined, before long, realized for himself with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he |abided::lived, dwelled, stayed, remained, continued [viharati]| in it.

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."

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

Therefore, bhikkhus, I declare that knowledge of the possible as possible and the impossible as impossible, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the results of actions in the past, future, and present, according to their causes and conditions, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of manifold past lives, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of beings passing away and arising, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the wearing away of the mental defilements, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness.

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.

Everywhere, these currents [of craving] flow, creepers sprout and take root; Seeing that the creeper has sprung up, cut off its root with |wisdom::distinctive knowledge, discernment [pañña]|.

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

Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

And what, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to directly knowing, to enlightenment, to Nibbāna? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to directly knowing, to enlightenment, to Nibbāna.

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

Now at that time, the |great king Vessavaṇa::name of one of the four great kings, a deity| was traveling from the northern direction to the southern direction for some |duty::obligation, business, something to be done [karaṇīya]|. The great king Vessavaṇa heard Nandamātā, the female lay disciple, melodiously chanting the Way to the Far Shore. Having heard it, he remained, waiting for the chanting to end.

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

When these four bases of psychic powers have been developed and frequently practiced in this way, through the wearing away of the mental defilements, one realizes for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

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

When these four bases of psychic powers have been developed and frequently practiced in this way, through the wearing away of the mental defilements, one realizes for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

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

Suppose, bhikkhus, a man wandering through a dense forest would see an ancient path, an ancient direct road, traveled upon by people in the past. Following that path, he would discover an ancient city, an old capital, once inhabited by people in the past, rich in parks, full of groves, abundant with lotus ponds, with well-constructed embankments, and delightful. Then that man might go to the king or the royal minister and report: ‘Come, venerable sir! Know this: while wandering through the dense forest, I saw an ancient path, an ancient direct road, traveled upon by people in the past. Following that path, I discovered an ancient city, an old capital, once inhabited by people in the past, rich in parks, full of groves, abundant with lotus ponds, with well-constructed embankments, and delightful. Please restore this city!’ Then, bhikkhus, the king or the royal minister would restore the city, and some time later, that city would become prosperous, flourishing, populous, full of people, and developed to great growth and expansion. In the same way, bhikkhus, I discovered the ancient path, the ancient direct road, traveled upon by the perfectly Awakened Ones in the past.

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

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

The Buddha 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.

But there comes a time, bhikkhus, when that mind becomes internally steadied, calmed, |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|, and |collected::composed, settled [samāhita]|. That collectedness is peaceful and sublime, obtained by tranquility, and attained to unification of mind; it is not held in place and restrained by intention. Then, there being a suitable basis, the bhikkhu is capable of realizing any phenomenon realizable by |direct knowledge::experiential understanding [abhiññāya]| by directing his mind towards it.

The Buddha teaches the four great references that should be kept in mind to determine the authenticity of the Dhamma, Vinaya, and the teacher's instruction.

3 Here again, bhikkhus, a bhikkhu might say: 'In a such and such residence, there dwell many elder bhikkhus who are |very learned::well educated, knowledgeable [bahussutā]|, heirs to the scriptures, keepers of the Dhamma, keepers of the Vinaya and |keepers of the summaries::who know the summaries of the Dhamma and Vinaya [mātikādharā]|. I have heard this directly from those elders, learned it in their presence — this is the Dhamma, this is the Vinaya, this is the teacher's instruction.' Bhikkhus, that bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, then a conclusion should be reached: 'Certainly, this is not the word of the Blessed One, the Arahant, the perfectly Awakened One; rather, those elders have misunderstood.' Thus, bhikkhus, it should be discarded.

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

1 And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

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

1 Here, householder, a disciple of the Noble Ones is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha: 'The Blessed One is an Arahant, the Fully Awakened One, accomplished in true knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and human beings, the Buddha, the Blessed One.'

An Anthology of Discourses from the Pali Canon

### 2. The Bringer of Light 1. [One Person - AN 1.170 - 1.186](/an1.170-186) 2. [The Buddha's Conception and Birth - MN 123](/mn123) 3. The Quest for Enlightenment 1. [Seeking the Supreme State of Sublime Peace - MN 26](/mn26) 2. [The Realization of the Three True Knowledges - MN 36](/mn36) 3. [The Ancient City - SN 12.65](/sn12.65) 4. [The Decision to Teach - MN 26](/mn26#full-awakening) 5. [The First Discourse - Setting in Motion of the Wheel of Dhamma - SN 56.11](/sn56.11)

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

Bhikkhus, if you also were to strive with tireless energy: 'Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence,' you too, bhikkhus, before long, will realize for yourselves with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, you will |abide::live, dwell, stay, remain, continue [viharati]| in it.

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

Bhikkhus, if a bhikkhu should aspire: 'May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having directly realized and attained 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]|, achieved by one's own direct knowledge,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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

In this case, friends, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads 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, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

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

Vaccha, the view 'the world is eternal' is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and fever, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. The view 'the world is not eternal' ... The view 'the world is finite' ... The view 'the world is infinite' ... The view 'the soul and the body are the same' ... The view 'the soul is one thing and the body is another' ... The view 'the Tathāgata exists after death' ... The view 'the Tathāgata does not exist after death' ... The view 'the Tathāgata both exists and does not exist after death' ... The view 'the Tathāgata neither exists nor does not exist after death' is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and feverishness, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. Seeing this danger, Vaccha, I do not take up any of these views.

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.

Then the brahmin Sundarika Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers experiences various kinds of psychic powers: being one, he becomes many; being many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though on solid ground; he flies through the air cross-legged like a bird with wings; he touches and strokes the sun and moon, so mighty and powerful; and he wields mastery with his body even as far as the Brahmā world. Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers, through the wearing away of the mental defilements, attains and dwells in the taintless release of mind and release by wisdom, having realized it with direct knowledge in this very life."

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

Then the Venerable Anuruddha spent the upcoming rains retreat right there among the Cetīs, in the Eastern Bamboo Park. Then the Venerable Anuruddha, dwelling alone, secluded, |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, with continuous effort, and resolute, in no long time realized for himself with direct knowledge, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he dwelled in it.

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

Then, Vaccha, as much as you wish, by the wearing away of the mental defilements, you will attain the taintless liberation of mind and liberation by wisdom, having realized it for yourself with direct knowledge in this very life, and you will abide in it. You will achieve directly knowing of that, whenever there is an appropriate basis.

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

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

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.

10. Through the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the mental defilements, he realizes for himself, through direct knowledge, the taintless liberation of mind and liberation by wisdom. In this very life, having attained it, he abides in it.

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

In this case, Ānanda, when that ascetic or brahmin says: ‘Inaction, sir, there are harmful actions; there is the result of misconduct’—this much I accept. And when he says: ‘I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this too I accept. But when he says: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this I do not accept. And when he says: ‘Those who know thus, know rightly; those who think otherwise, their knowledge is false’—this too I do not accept. And when he clings to what he has personally known, personally seen, personally understood—clinging to it stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong’—this too I do not accept. And what is the reason for this? Because, Ānanda, the Tathāgata’s knowledge of the Great Exposition on Action is otherwise.

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.

One thus understands: 'If I were to direct this equanimity so pure and so bright towards the sphere of infinite |space::dissolution of distinctions of form element| and develop my mind accordingly, this equanimity, relying on that, |clinging::grasping| to that, would last for a long time. If I were to direct this equanimity so pure and so bright towards the sphere of infinite |consciousness::boundless awareness|... towards the sphere of |nothingness::emptiness of essence|... towards the sphere of neither perception nor non-perception and develop my mind accordingly, this equanimity, relying on that, clinging to that, would last for a long time.'

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.

Then the wanderer Māgaṇḍiya received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Māgaṇḍiya, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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 brahmin householders of Opāsāda heard: “The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived to Opāsāda. He is dwelling in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now a good report of venerable Gotama has been spread to this effect: 'The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ Now it is good to see such arahants.”

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.

“So then, young man, there is not even a single brahmin who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ Nor is there even one teacher among the brahmins, or even one teacher’s teacher, up to the seventh generation of teachers, who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ And those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the present-day brahmins chant, recite, and repeat—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say: ‘We declare the result of these five things having personally experienced it with direct knowledge.’

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

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

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.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the wearing away of the mental defilements, he will attain the undefiled liberation of mind and liberation by wisdom, having realized it with direct knowledge, in this visible state. I see him at a later time with the divine eye, purified and surpassing human vision, having realized the wearing away of the mental defilements, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a pond with clear, cool, cold water, white and well-situated, delightful. Nearby is a dense grove. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pond.' At another time, the discerning person would see him having entered that pond, bathed, and drunk, having calmed all his heat and exhaustion, sitting or lying down in that grove, experiencing predominantly pleasant sensations.

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.

Then, bhikkhus, it occurred to me: 'Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.' Then, bhikkhus, before long, I too, by my own directly knowing, entered and abided in that state.

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' 'I know these |taints::defilements, pollutants [āsava]|,' I directly knew as it actually is, 'This is the arising of these taints,' I directly knew as it actually is, 'This is the ending of these taints,' I directly knew as it actually is, 'This is the way of practice leading to the ending of these taints,' I directly knew as it actually is.