In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

For one |craving::wanting, desiring [kāmayamāna]| |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, if that works out well for that person; Surely they are |delighted::exhilarated, thrilled [pītimana]|, having obtained what they wanted.

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

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

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

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

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

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

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

At Sāvatthi.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

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

If suffering is displeasing to you, do not commit evil deeds, whether openly or in secret.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now at that time, several boys were catching fish between Sāvatthi and Jeta’s Grove.

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

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. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another’s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

“I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to this and pay close attention, I will speak.”

On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, by and large, the people in Sāvatthi lived clinging to sensual pleasures—|infatuated by::inflamed by, enamoured by [rattā]|, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

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

Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of ‘mine’.

A being, enveloped by many things within the cave of ignorance, stands deeply mired in delusion; Such a one is far from seclusion, For sensual pleasures in the world are not easy to relinquish.

On seeing the people of Sāvatthi excessively clinging to sensual pleasures, the Buddha expresses an inspired utterance on the bondage that ensues from sensual desire.

Thus have I heard — At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, by and large, the people of Sāvatthi were excessively clinging to sensual pleasures—|infatuated by::inflamed by, enamoured by [rattā]|, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

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

At Sāvatthi.

The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

“Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

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

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

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

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

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

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

There are few in the world, who having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others.

At Sāvatthi.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Bhikkhus, there are six qualities which, if not abandoned, make it impossible to attain and dwell in the first jhāna. Which six? Sensual desire, ill will, |complacency::dullness and drowsiness|, |restlessness::mental agitation|, doubt, and a failure to clearly see the true danger in sensual pleasures with correct wisdom. These six qualities, if not relinquished, indeed make it impossible to attain and abide in the first jhāna.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought ‘This is the truth’ and the accumulation of bases for views.

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

The Buddha contemplates dependent co-arising in reverse order just after his awakening.

Thus, when this is not, that does not come to be; with the cessation of this, that ceases. That is - with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, suffering, displeasure, and despair cease. Thus, there is the cessation of this entire mass of suffering.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

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

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

The 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.

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

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

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

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

At Sāvatthi.

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening.

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

“Bhikkhus, there are these four |inversions of perception::distortions of perception [saññāvipallāsā]|, inversions of thought, and |inversions of view::distortions of outlook [diṭṭhivipallāsā]|. What four?

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

One who engages in what is |not suitable::to be avoided [ayoga]|, and neglects what is suitable; Clinging to what is pleasing, having given up their true |welfare::good, benefit, profit [attha]|, envies those |devoted to their true welfare::practicing for one’s own development, engaging in meditation [attānuyogī]|.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

“Bhikkhus, there are these four |perils::dangers, the possibility of suffering harm or injury [bhayā]| to be expected for one entering the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of |carnivorous fish::possibly a reference to river sharks [susukā]|.

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Having heard of the hero free from desire for sensual pleasures,” (said the venerable Jatukaṇṇi), “I have come to ask the desireless one who has crossed over the flood; Speak about the state of peace, you of innate vision, Tell me about it, Blessed One, as it actually is.

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

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

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

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

The Buddha explains 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 sore? Here, bhikkhus, a certain person is irritable, very afflicted; even when lightly criticized, they become upset, angry, resentful, and show hatred and displeasure. Just as, bhikkhus, an open sore, when struck by wood or struck by a stone, discharges even more, so too, bhikkhus, here a certain person is irritable, very afflicted; even when lightly criticized, they become upset, angry, resentful, and show hatred and displeasure. This is called the person with a mind like sore.

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

Indeed, the |virtuous::good, arahant, awakened being [sappurisā]| renounce [attachment for] everything, the peaceful do not |babble::chat up, appeal [lapayanti]|, craving sensual pleasures; When touched |by pleasure::by comfort, by ease [sukhena]| or |by displeasure::by discomfort, by pain [dukhena]|, the wise do not exhibit |elation or dejection::highs and lows, ups and downs [uccāvacaṃ]|.

The Buddha’s serene conduct on an alms round catches the attention of King Bimbisāra. In the ensuing encounter, the king offers him wealth and royal pleasures, but the Buddha shares his insight on the drawbacks in sensual pleasures, his view of renunciation as security and where his mind delights in.

I shall relate the going forth — how the |clear-eyed one::who can see, gifted with sight [cakkhumant]| renounced; As he reflected and examined, he |came to favor::chose, preferred [samarocayi]| the life of renunciation.

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

With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

A lay disciple asks the Buddha why greed, aversion, and illusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

Dhammapada verses 146–156 explore impermanence, the nature of the body, and the inevitability of aging and death. Through metaphors of a world ablaze, a decaying body, the house-builder and a city of bones, they point to life’s transience and the futility of clinging to sensual pleasures. The verses highlight the cultivation of wisdom, detachment, and the pursuit of an unconditioned state beyond constructs, contrasting fleeting youth and inevitable old age with the timeless teachings that lead to liberation.

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

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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

And what, bhikkhus, is the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|? Here, bhikkhus, a disciple of the Noble Ones is fully attentive, equipped with utmost mindfulness, able to recall and reflect upon things done and said long ago. He practices by observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he applies this practice to feelings, mind, and mental qualities, dwelling as an observer who if fully aware and remains present, eradicating any worldly desires and displeasure. This is called the faculty of mindfulness.

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

And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, 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. Further, with the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the power of collectedness.

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

And what, bhikkhus, is right collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) 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. 3) With the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ 4) With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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

And how, bhikkhus, does a person attain final Nibbāna without exertion in this very life? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 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. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, 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 without exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna without exertion in this very life.

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

“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and unwholesome mental states, with reflection and examination, born of seclusion, and filled with joyful pleasure. With the subsiding of reflection and examination, experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, I can enter and dwell in the second jhāna. With the fading away of joyful pleasure, I dwell equanimous and mindful, fully aware, and experience physical pleasure, which the Noble Ones describe as ‘one who dwells happily, equanimous and mindful.’ Thus, I can enter and dwell in the third jhāna. With the abandonment of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the subsiding of previous pleasure and displeasure, experiencing neither-painful-nor-pleasant sensation, and with purification of mindfulness by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I can enter and dwell in the fourth jhāna.”

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 direct knowledge.

4) Furthermore, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He suffuses, pervades, fills, and permeates his entire body with a purified and clear mind, so that there is no part of his body that is not suffused by this purified and clear mind. Just as, bhikkhus, a person covered from head to toe in a spotless white cloth with no part of his body uncovered. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. This, bhikkhus, is the fourth cultivation of the noble fivefold right collectedness.

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. Having done so, at the breakup of the body, after death, he is reborn in a good destination, in the heavenly world. Bhikkhus, this is called taking up practices that are pleasant now and ripen as a pleasant abiding in the future.

The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he 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. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

One is incapable of ending suffering without directly knowing and completely comprehending everything, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it.

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

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

At Rājagaha. Standing to one side, the young deity Uttara recited this verse in the presence of the Blessed One:

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

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, you will enter and dwell in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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

And what, friends, is right collectedness? 1) Here, friends, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|; 2) 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; 3) with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease;' 4) with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant — this, is called right collectedness.

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

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

The Buddha 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.

With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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, there are four conditions for the attainment of the neither-painful-nor-pleasant release of the mind. Here, friend, a bhikkhu, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.”

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.

With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. It is this kind of meditation, brahmin, that the Blessed One praised.”

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.

'This person, bhikkhu, engages in eighteen explorations of mind’ — thus it has been said. Why has it been said? On seeing a form with the eye, one explores a form that gives rise to pleasure, a form that gives rise to displeasure, and a form that gives rise to equanimity; on hearing a sound with the ear ... on smelling an odor with the nose ... on tasting a flavor with the tongue ...

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

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

Ven. Sāriputta answers the question of what is difficult to do in the teaching and discipline, and what is difficult for one who has gone forth.

“What, friend Sāriputta, is difficult to do in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|?”

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.

With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one’s blemishes and blemish-free qualities.

It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an |offense::transgression, wrongdoing [āpatti]|, let the bhikkhus not know that I have committed an offense.’ And it is possible that the bhikkhus come to know that that bhikkhu has committed an offense. Thinking thus, ‘The bhikkhus know that I committed an offense,’ he becomes |angry::indignant, offended [kupita]| and |displeased::unhappy, bitter [appatīta]|. Both that |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]| and |displeasure::bitterness, the mental quality of being displeased, bitter [appaccaya]|, friend, are a blemish.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

It is possible here that with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

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

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

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

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

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

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

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.

Furthermore, brahmin, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

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.

Furthermore, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He suffuses, pervades, fills, and permeates his entire body with a purified and clear mind, so that there is no part of his body that is not suffused by this purified and clear mind. Just as, bhikkhus, a person covered from head to toe in a spotless white cloth with no part of his body uncovered.

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

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) 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. 3) With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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.

At Sāvatthi.

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

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

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

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

Inspired utterance on practicing diligently to leave behind what seems pleasant.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the only beloved and pleasing son of a certain lay disciple had died.

The Buddha describes the three elements of escape - renunciation, formless existence and cessation.

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

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.

At Sāvatthi.

The Buddha answers Tissa Metteyya's questions about who is content in the world, who is not perturbed, and who has gone beyond the net of existence.

“Who here is |content::satisfied, pleased [santusita]| in the world?” (said the venerable Tissa Metteyya) “For whom is there no |perturbation::agitation, disturbance, movement, turmoil [iñjita]|? Having |directly known::experientially understood [abhiññāya]| |both ends::a pair of boundary points or conditions [ubhonte]|, who does not get |entangled::smeared, stuck [lippati]| in the middle through wisdom? Whom do you call a great man? Who here has gone beyond |stitching [existence]::A metaphor for craving, for craving sews into production this or that state of existence; lit. seamstress, needlewoman. Read [AN 6.61](/an6.61) discourse for an explanation on this. [sibbinī]|?”

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

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

The Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Thus the Venerable Tissa Metteyya said: “For one engaged in sexual activity, speak of the obstacles, dear sir; Having heard your teaching, we shall practice in solitude.”

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.

Thus, bhikkhus, some recluses and brahmins falsely, baselessly, and wrongly accuse me, saying: ‘The recluse Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.’ Yet, bhikkhus, as I do not say, as I do not declare, those respected recluses and brahmins falsely, baselessly, and wrongly accuse me, saying: ‘The recluse Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.’ Formerly and now, bhikkhus, I declare only suffering and the ending of suffering. Bhikkhus, if others abuse, revile, scold, and harass the Tathāgata, there is no anger, no resentment, and no displeasure in the Tathāgata’s mind.

If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

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

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

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

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus:

The Buddha expresses an inspired utterance to Visākhā on how all under another’s control brings suffering.

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]|. At that time, |Migāramātā Visākhā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| had some matter |dependent on::associated with, attached to, bound to [paṭibaddha]| King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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.

Further, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

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.

With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.

The Buddha instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.

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

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

“Bhikkhus, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| is lived for the abandoning and |complete uprooting::cutting off, total eradication [samuccheda]| of the seven underlying tendencies. Which seven?

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

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

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.

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

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

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

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

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

The Venerable Sāriputta describes his experience of the first jhāna.

At one time, the Venerable Sāriputta was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, early in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he approached the Dark Forest for the day’s abiding. Having entered the Dark Forest, he sat down at the foot of a certain tree for the day’s abiding.

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

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

The Buddha describes three things that lead to the decline of a trainee bhikkhu and three things that lead to non-decline.

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

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.

At Sāvatthi.

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.

At Sāvatthi.

The Buddha answers Puṇṇaka’s questions about the sacrifices made by sages and brahmins, the nature of their desires, and who has truly crossed over birth and old age.

“The |unshaken::unperturbed, unmoved [aneja]| one, seer of the root,” (said the venerable Puṇṇaka) “I have come with a question; On what ground have many sages, men, nobles, and brahmins here in the world, performed various |sacrifices::offerings [yaññā]| to the deities? I ask you, Blessed One, please tell me this.”

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

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

After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’

Thus have I heard—At one time, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the foot of a goatherd’s banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the ease of liberation.

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.

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

The Buddha teaches the duality of the six sense bases and their respective objects.

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

Like an elephant in battle, who |endures::withstands, bears, tolerates [titikkhati]| an arrow shot from a bow; So will I endure |verbal abuse::blame [ativākya]|, for many people are |unprincipled::without regard for ethical conduct [dussīla]|.

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

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

The Buddha uses the simile of a person being carried down by a lovely and alluring river current to illustrate the painful results of craving and indulgence in the internal sense bases.

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

When the Buddha learned that the bhikkhus had been discussing the worldly affairs of two kings, he reminded them that for those who have gone forth in faith, only two modes of gathering are proper - either engaging in a Dhamma discussion or maintaining noble silence.

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

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

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

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

One who has completed the journey is free of sorrow, fully liberated in all respects; He has removed all knots, [in him] no |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| can be found.

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

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

The Buddha uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

At Sāvatthi.

The Buddha explains the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha’s teaching with verses on the nature of well-spoken speech.

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.”

Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

“By what is the world |enveloped::veiled, wrapped [nivuta]|,” (said the venerable Ajita) “Why does it not shine forth? What smears it, What is its great peril?”

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

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

At Sāvatthi.

The Buddha describes three types of people - the blind, the one-eyed, and the two-eyed.

“There are, bhikkhus, these three kinds of persons who are found existing in the world. What three? The blind, the one-eyed, and the two-eyed.

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

Thus have I heard—At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove.

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

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

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

At Sāvatthi.

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

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

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

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

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

At Sāvatthi.

The Buddha explains the distinction between the uninstructed ordinary person and the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones regarding the eight worldly conditions.

“Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

At Sāvatthi.

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.

[Blessed One]: “Having seen |Taṇhā, Aratī, and Ragā::This is a reference to the three daughters of Māra, Taṇhā, Aratī, and Ragā, who came to seduce the Buddha by creating illusions of beauty and pleasure at the foot of the goatherd’s banyan tree. The Buddha, however, remained unmoved by their charms and instead taught them the Dhamma. This event is described in SN 4.25.|, I did not have any desire for sexual intercourse; So why [should I desire] this, full of urine and excrement, I would not wish to touch her even with my foot.”

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.

“Bhikkhus, there are these four kinds of persons found existing in the world. What four? The one who goes with the current, the one who goes against the current, the one who is steady, and the one who has crossed over, standing on the firm ground, a |brāhmin::an arahant|.

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

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, ‘I did not do it’; Both of them, having passed away, become alike, people of base actions in the hereafter.

The Buddha describes the conduct of a person who is said to be ‘peaceful’. Such a person is free from craving before the breakup of body. He is one who examines distinctions in all contacts, withdrawn, straightforward, unassuming, unmoved amid views, not holding to a construct, and for whom, there is no ‘mine’ in the world.

“How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the |exemplary::worthy, noble [uttama]| person.”

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

There the venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.”

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

There, the venerable Sāriputta addressed the bhikkhus:

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

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

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

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

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

At Sāvatthi.

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.

Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama’s world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.

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.

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

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

At Sāvatthi.

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

### Hindrances

Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete elimination of mental defilements.

One who |rashly::impulsively, quickly, aggressively [sāhasā]| |concludes::draws inference, conclusion [naya]|, because of that is not firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; A wise person |evaluates::discriminates, distinguishes [niccheyya]|, both what is |beneficial::good, welfare, profit [attha]| and what is |harmful::leading to misfortune, damage, injury, hurt, detriment [anattha]|.

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

At Sāvatthi ... There the Blessed One said this:

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

At Sāvatthi.

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 Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

“Bhikkhus, the uninstructed ordinary person speaks of ‘ocean, ocean.’ Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

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

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

### Toleration of harmful thoughts

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?

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

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

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

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

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

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

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.

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

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.

The world is empty of self and what belongs to a self.

Then, Venerable Ānanda said to the Blessed One:

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

“Bhikkhus, gods and humans delight in |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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.

At Sāvatthi.

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

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

The Buddha uses the simile of a monkey caught in a sticky trap to illustrate the dangers of wandering in unsuitable places and the importance of mindfulness.

“Bhikkhus, in the Himalayas, the king of mountains, there are rugged and perilous regions where neither monkeys nor human beings roam; there are rugged and perilous regions where monkeys do roam, but not human beings; and there are even and |delightful::pleasing, beautiful [ramaṇīya]| regions where both monkeys and human beings roam. There, bhikkhus, hunters smear |sticky paste::resin, tar [lepa]| along the monkey trails to snare them.

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

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Icchānaṅgala::name of a brahmin village in Kosala [icchānaṅgala]|. There the Blessed One dwelled in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard:

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

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

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

At Sāvatthi.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

At one time, the venerable Ānanda and the venerable Udāyī were dwelling at Kosambi, in Ghosita’s park.

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

“Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?”

The Buddha explains to King Pasenadi of Kosala how to recognize the character of another person.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Now, at that time, the Blessed One, having emerged from seclusion in the early evening, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.

At Sāvatthi.

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

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

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

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

The heart essence of the Buddha’s original teachings

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The Buddha explains the arising and dissolution of the world through the six sense bases.

At Sāvatthi.

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

At Sāvatthi.

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:

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

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

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

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

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

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

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

“Suppose, bhikkhus, a fisherman casts a baited hook into a deep lake. A fish with an eye for bait swallows it. That fish, having swallowed the fisherman’s hook, would meet with misfortune and disaster, and the fisherman could do with it as he wishes.

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

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

The Buddha answers Sakka’s question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. Then |Sakka::name of the king of the deities [sakka]|, lord of the gods, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and stood to one side. Standing there, Sakka, lord of the gods, said this to the Blessed One:

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

At Sāvatthi.

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

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

The Buddha’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.

Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

The Buddha explains the four qualities that lead to the benefit and happiness in this life and in the future life.

Once, the Blessed One was living among the Koliyans in a town named Kakkarapatta. Then Dīghajāṇu, a young Koliyan man, approached the Blessed One. Having drawn near and paid respects to the Blessed One, he sat down to one side. Sitting down to one side, Dīghajāṇu, the young Koliyan man, said to the Blessed One:

Consciousness arises in dependence on the duality of the six sense bases and their respective objects. Contact arises through the meeting of these three things. Contacted, one feels, intends, and perceives.

“Bhikkhus, consciousness comes to be in dependence on the duality. And how, bhikkhus, does consciousness come to be in dependence on the duality?

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.

“Bhikkhus, there are coarse |impurities::blemishes, flaws, imperfections [upakkilesā]| in raw gold: dirt, sand, gravel, and pebbles. The dirt rinser or his apprentice, having poured the gold ore into a trough, washes it, rinses it, and cleanses it thoroughly. When these [coarse impurities] are abandoned and eliminated, there remain medium-sized impurities in the raw gold: fine gravel and coarse sand. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [medium-sized impurities] are abandoned and eliminated, there remain subtle impurities in the raw gold: fine sand and black dust. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [subtle impurities] are abandoned and eliminated, there remains just the gold dust.

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

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

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

At Sāvatthi.

Bāhiya of the Bark Cloth realizes the Dhamma and attains final Nibbāna immediately after receiving a concise teaching from the Buddha.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, Bāhiya of the |Bark Cloth::dressed in bark strips [dārucīriya]| was living in |Suppāraka::an ancient western seaport, modern-day Nala Sopara [suppāraka]|, by the seashore. He was honored, respected, revered, worshipped, and esteemed. He was a recipient of the four requisites: robes, alms-food, lodging, and medicines. Then, while Bāhiya was alone in seclusion, the following |train of thought::reflection, contemplation [parivitakka]| arose in his mind: “Whoever in the world are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have entered the |path to Arahantship::way of practice to the full awakening [arahattamagga]|, I am one of them.”

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

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

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain.

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

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

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

At Sāvatthi.

An Anthology of Discourses from the Pali Canon

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

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

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

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

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

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

The Buddha explains that suffering arises from craving for pleasant experiences, which are like a poisoned drink. Seeing them as permanent leads one to ‘drink’ and suffer, while wisely seeing their impermanent nature leads to rejecting them and ending suffering.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

“Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?

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.

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

The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

At Sāvatthi.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, dissatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

At Sāvatthi.

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.

At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion, with a large assembly of bhikkhus. Now, at that time, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the |Uposatha::observance day| of the fifteenth.

Venerable Mahākoṭṭhika asks Venerable Sāriputta if the eye is the fetter of forms or if forms are the fetter of the eye. Venerable Sāriputta explains that it is the desire and lust that arises in dependence on both that is the fetter.

At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was evening, the venerable Mahākoṭṭhika emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated there, the venerable Mahākoṭṭhika said to the venerable Sāriputta:

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

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

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

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

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

“Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit.

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the true Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

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

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

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

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

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

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

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

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

“I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak.”

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

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

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

Thus have I heard—At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.

After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. It was soon after Devadatta had left. There, referring to Devadatta, the Blessed One addressed the bhikkhus:

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

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

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the foot of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other bhikkhus, he approaches the topic from a wide range of perspectives.

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

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Opāsāda::In ancient India, certain villages were primarily inhabited by Brahmins, the priestly class. These villages often had a focus on Vedic rituals and learning. [opāsāda]|. There, the Blessed One stayed in the |Grove of the Gods::Divine forest. A quiet, possibly revered location, suitable for teaching and meditation. [devavana]| among the Sal trees to the north of Opāsāda.

The 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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”