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]|.

Because the five aggregates are impermanent, the well-studied disciple of the Noble Ones becomes disenchanted with form, felt experience, perception, intentional constructs, and consciousness.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

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

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

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

At Sāvatthi.

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

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

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

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

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

At Sāvatthi.

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]|.

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

And how, bhikkhus, do those with vision see? Here, a bhikkhu sees |continued conditional existence::what has come to be [bhūta]| as it actually is. Having seen continued conditional existence as it actually is, he is practicing for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, |fading of desire::dispassion, detachment [virāga]|, and |gradual ending::cessation, termination [nirodha]|.”

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

Seeing thus, bhikkhus, the well-studied disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with sensation, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

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.

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

"The purpose of understanding and insight into things as they truly are, Ānanda, is |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|; its benefit is disenchantment."

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

Bhikkhus, however many |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| there are - whether |conditioned::constructed, created, fabricated [saṅkhata]| or |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]| - the |fading of desire::disappearance of desire, dispassion, disenchantment, detachment [virāga]| is regarded as the foremost among them. That is, the |crushing of conceit::removing vanity, subduing pride [madanimmadana]|, the |dispelling of thirst::removal of thirst [pipāsavinaya]|, the |uprooting of clinging::eradication of attachment [ālayasamugghāta]|, the |breaking off the cycle of existence::ending continued existence [vaṭṭupaccheda]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, the fading of desire, |gradual ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Those, bhikkhus, who place their confidence in the teaching of fading of desire, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

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

Seeing thus, Ānanda, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there is the discernment: 'Released.'

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

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

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

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

For whatever ascetics and brahmins who have thus understood form, understood the arising of form, understood the cessation of form, and understood the way of practice leading to the cessation of form, and have practiced accordingly for the disenchantment, dispassion, and cessation of form, they are well-practiced. Those who are well-practiced have gained footing in this Dhamma and Discipline.

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

"I declare the knowledge of ending with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of ending? '|Liberation::release, deliverance, freedom, emancipation [vimutti]|' should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? '|Fading of desire::dispassion, detachment [virāga]|' should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? '|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|' should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? '|Understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]|' should be said. Indeed, bhikkhus, I declare understanding and insight into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of understanding and insight into things as they truly are? '|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|' should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without."

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

"Bhikkhus, there are these two things. What two? The first is seeing |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in things that |lead to bondage::which fetter, that obstruct, cause yoking together [saṃyojaniyesu]|, and the second is seeing |disenchantment towards::de-illusionment with, disinterest in, dispassion towards [nibbidā]| things that lead to bondage. One who dwells seeing gratification in things that lead to bondage does not abandon |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, does not abandon |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and does not abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Not abandoning passion, not abandoning aversion, and not abandoning illusion, one is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; one is not freed from suffering, I say.

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

A bhikkhu who is endowed with these fifteen factors including enthusiasm is capable of complete disenchantment, capable of awakening, and capable of attaining the unsurpassed security from |bondage::Nibbāna|. Just as, a hen has eight, ten, or twelve eggs, and she incubates them properly, and nurtures them properly. Even though she did not wish: 'Oh, if only my chicks would break through the eggshell safely with their claws or beaks,' yet those chicks are capable of breaking through the eggshell safely with their claws or beaks.

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.

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

"Therefore, in this way, bhikkhus, one understands: 'This is not mine, this I am not, this is not my self' with regard to all forms, feelings, perceptions, intentional constructs, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, intentional constructs, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: 'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.'"

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

Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world."

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

The Buddha teaches about the harmful view of practicing while engaging in obstructions, and the simile of the water snake. The Buddha also teaches about the raft simile, the six views, and the abandoning of what is not yours.

Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with form, disenchanted with felt experience, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Through disenchantment, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge: 'Liberated.'

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

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

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

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

The 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: 'This teaching 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]|, but only to reappearance in the base of nothingness.' So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

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.

Then, Aggivessana, it occurred to me: 'This teaching 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]|, but only to reappearance in the base of nothingness.'

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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

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

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

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

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

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

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

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

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

At Sāvatthi.

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

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

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

At Sāvatthi.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Once, the Blessed One was dwelling at |Ayujjhā::Ayodhya| on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

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

At Sāvatthi.

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

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

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

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

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

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

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

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

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

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