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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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 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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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.

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.

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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.

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The Buddha describes the subsequent training guideline to virtuous conduct - to practice being free of the unwholesome states craving, ill will, dullness and drowsiness, restlessness and worry, and doubt while walking, standing, sitting, and lying down.

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |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]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |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]| is established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

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

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

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

Bhikkhus, when a noble disciple has thoroughly seen with |right wisdom::with correct distinctive knowledge [sammappaññāya]|, |as it truly is::as it has come to be, in reality [yathābhūta]|, ‘This is dependent co-arising, and these are the phenomena arising from dependent co-arising,’ they will no longer run back to the past, wondering, ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' Nor will they run forward to the future, wondering, ‘Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having become what, what will I be in the future?' Nor will they be inwardly |doubtful::perplexed [kathaṅkathī]| about the present, wondering, ‘Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?'

The Buddha describes the abandoning of anger as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |anger::rage, wrath, fury, indignation [kodha]|; I am your guarantor for non-returning.”

The Buddha describes the abandoning of contempt as a security for non-returning.

“Bhikkhus, abandon one thing; I am your guarantor for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|; I am your guarantor for non-returning.”

The Buddha describes the abandoning of illusion as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; I am your guarantor for non-returning.”

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

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

The Buddha describes the abandoning of conceit as a security for non-returning.

“Bhikkhus, abandon one thing; I am your guarantor for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|; I am your guarantor for non-returning.”

A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.

[The Blessed One]: “|Five should one cut off::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, |five should one abandon::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |five further should one develop::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be further developed.|; When a bhikkhu has overcome |five clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is said to be one who has crossed over the flood.”

The Buddha describes the abandoning of greed as a security for non-returning.

“Bhikkhus, abandon one quality; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one quality? Bhikkhus, abandon |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|; I am your guarantor for non-returning.

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

“There are these three roots of the unwholesome, bhikkhus. What are the three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a root of the unwholesome, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a root of the unwholesome. These, bhikkhus, are the three roots of the unwholesome.”

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

3. One gives a gift from |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|,

The Buddha describes the abandoning of aversion as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |aversion::A reactive mental quality of rejection rooted in ill will, irritation, or hostility that pushes away unpleasant objects or experiences; it fuels conflict and resists acceptance, obstructing patience and kindness [dosa]|; I am your guarantor for non-returning.”

Venerable Subhūti is sitting in meditation posture, aligning his body upright, having entered collectedness free of thinking. The Blessed One sees this and expresses an inspired utterance.

“For one whose thoughts are completely |dispelled::dispersed [vidhūpita]|, and whose internal doubts are fully resolved without remainder; Such a one, having gone beyond |sticking point::bond, snare, clinging, attachment, holding on [saṅga]|, |percipient of the formless::having perception beyond that extends beyond material [arūpasaññī]|, has overcome the four bonds [1] and will never |come to::become, return [meti]|.”

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.

For one |detached from all passion::with desire faded away [sabbarāgaviratta]|, |who is liberated through the exhaustion of craving::who is released through the depletion of desire [taṇhakkhayavimutti]|; Quests are |renounced::given up, relinquished [paṭinissaṭṭha]|, and the bases for views are |uprooted::eradicated [samūhata]|; With the cessation of quests, the bhikkhu, is |fulfilled::free from hope, desire-less [nirāsa]| and |without doubt::without confusion [akathaṅkathī]|.”

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

“There is no other single thing, surrounded by which, beings, wander on day and night, as when surrounded by |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

The Buddha describes the ultimate goal and the way of practice leading to the ultimate goal. The ultimate goal is a synonym for Nibbāna.

And what, bhikkhus, is the ultimate goal? It is the ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the ultimate goal.

The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.

“And what, bhikkhus, are the fruits of the spiritual life? The |fruit of stream-entry::At the fruition of stream-entry [sotāpattiphala], one overcomes: \n\n 1) Personal existence, aka identity view \n 2) Doubt, aka uncertainty, and \n 3) Adherence to rules and observances|, the |fruit of once-returning::At the fruition of once-returning [sakadāgāmiphala], one weakens: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of non-returning::At the fruition of non-returning [anāgāmiphala], one overcomes: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of arahantship::At the fruition of arahantship [arahattaphala], one overcomes: \n\n 6) Desire for fine-material existence, \n 7) Desire for formless existence, \n 8) Conceit, aka pride, egotism, \n 9) Restlessness, aka agitation, \n 10) Ignorance, fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths|. These are called the fruits of the spiritual life.”

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

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

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.

“Bhikkhus, dwell delighting in |seclusion::solitude, privacy [paṭisallāna]|, enjoying seclusion, devoted to tranquility of mind, |not neglectful of meditation::meditating with diligence [anirākatajhāna]|, endowed with |discernment::clear seeing, penetrating internal vision [vipassanā]|, and practice in an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|. For those bhikkhus who dwell delighting in seclusion, enjoying seclusion, devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

Whoever has not let go of passion, aversion, and illusion is said to be bound by Māra, ensnared by Māra’s trap, at the mercy of the Evil One, and subject to his will.

“Bhikkhus, whoever has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is said to be bound by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, ensnared by Māra’s trap, at the mercy of the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|, subject to his will. On the other hand, bhikkhus, whoever has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is said to be not bound by Māra, released from Māra’s trap, and not at the mercy of the Evil One, and not subject to his will.”

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

“When the nature of things becomes evident, to the Brahmin meditating with continuous effort; All his doubts are dispelled, for he has known the ending of conditions.”

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

“When the nature of things becomes evident, to the Brahmin meditating with continuous effort; All his doubts are dispelled, when he knows a thing with its cause.”

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

“Bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is called one who is still caught in the ocean—with its waves, currents, whirlpools, and lurking with fierce beasts and monsters. On the other hand, bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, and lurking with fierce animals and monsters. Having reached the far shore, they stand on firm ground as a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|.”

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |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]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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

“Bhikkhus, a bhikkhu should dwell |wakeful::alert, awake, lucid [jāgara]|, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]|, |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |collected::composed, settled [samāhita]|, joyful, |tranquil::serene, calm [vippasanna]|, and there, he should |discern::see distinctly, observe [vipassi]| with clarity at a suitable occasion in regard to the |wholesome::healthy, beneficial, useful [kusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. Bhikkhus, for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and there, discerning with clarity at a suitable occasion in regard to the wholesome mental qualities, one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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.

“Bhikkhus, 1) one who is |bound to the yoke of sensual pleasures::under the sway of sensuality [kāmayogayutta]| and bound to the yoke of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| is a returner, a returner to the |present state of existence::earthly existence [itthatta]|. 2) One who is detached from the yoke of sensual pleasures but bound to the yoke of existence is a |non-returner::third stage of awakening where the lower five fetters of 1] personal existence, i.e. view that one is an embodied being, 2] doubt, perplexity, or indecisiveness, 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome [anāgāmī]|, not a returner to the present state of existence. 3) One who is detached from the yoke of sensual pleasures and also detached from the yoke of existence is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, |whose mental defilements are ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|.”

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

“A half-month after my full ordination, friends, I personally realized the |analytical knowledge of meaning::penetrative understanding of the true significance of things, understanding of the implications of different teachings, the results of a practice, of the ultimate aim that a teaching is pointing to [atthapaṭisambhidā]|—both in |its essence::at its core, i.e. understanding the substance of what a thing or a teaching is pointing to [odhiso]| and its |detailed expression::accurately understanding [as it is] phrased verbally [byañjanaso]|. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I [will resolve it] with my answer. Our teacher, who is masterful in the teachings, is present.

Greed, aversion, and illusion are internal impurities that act as one’s internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

“Bhikkhus, there are these three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 2) |Aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 3) |Illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. These, bhikkhus, are the three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries.”

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

He is the Buddha, with defilements ended, untroubled and free from doubts; Having reached the exhaustion of all exertions, he is freed with the ending of all attachments.

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.

Whoever has abandoned the five |unwholesome mental states::mental defilements, impurities of mind [kilesa]\n\nHere, it is a reference to the five hindrances of doubt regarding Dhamma, sensual desire, ill will, dullness and drowsiness, and restlessness and worry|, perfected in training and not subject to decline, Attained mastery of the mind and with composed faculties, They indeed are called a |steady person::who is stable, self-controlled [ṭhitatta]|.

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.

Any |unaspirated::lax, slack [sithila]| action, or any impure observance; Or a spiritual life that is lived |with uncertainty::with doubt, hesitation, or indecision [saṅkassara]|, does not bear great fruit.

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

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

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.

And what, bhikkhus, is the Nibbāna element |with fuel remaining::with residual clinging [saupādisesa]|? Here, bhikkhus, a bhikkhu is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, with taints eradicated, having fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. However, his five sense faculties remain intact, and due to that, he experiences what is agreeable and disagreeable, and feels |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|. The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this is called, bhikkhus, the Nibbāna element with fuel remaining.

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

Endowed with these qualities, |untroubled::undisturbed, calm, free from affliction [anīgha]| and free from doubt; Not bound by anything in the world, They call him one who has abandoned all.”

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

“Here, headman, a certain person has not abandoned |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. Because passion is not abandoned in him, he is susceptible to others’ provocation, and |being provoked::being disturbed, upset, lit. being caused to shake [kopiyamāna]| by others, he displays |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]|, and he is thus recognized as aggressive. He has not abandoned |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. Because aversion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. He has not abandoned |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Because illusion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. This, headman, is the cause, this is the supporting condition whereby here a certain person is recognized as aggressive.

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

5. By frequently paying attention to the things serving as a basis for |doubt::uncertainty, indecisiveness [vicikiccha]|, unarisen doubt arises, and arisen doubt increases and expands.

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

He is the Awakened One, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, |untroubled::undisturbed, calm, free from affliction [anīgha]|, with doubts cut off; Having reached the end of all actions, he is freed with the |ending of identification::eradication of attachment, end of acquisitions [upadhisaṅkhaya]|.

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

“Bhikkhus, I do not see any other single quality that causes unarisen doubt to arise, or arisen doubt to increase and expand, as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, when one does not wisely attend, unarisen doubt arises, and arisen doubt increases and expands.”

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

Even if a person speaks few eloquent words, If they act according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; Abandoning passion, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, |Clearly comprehending::fully understanding [sammappajāna]| with a well-liberated mind, |Not clinging to::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]| here or there, They partake in the true ascetic life.

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

Neither going naked, nor matted hair, nor covering oneself with mud, nor |fasting::not eating [nānāsakā]|, nor sleeping on bare ground; nor dust and dirt, nor squatting ascetic practices, purify a mortal |who has not overcome doubt::who has not crossed beyond uncertainty [avitiṇṇakaṅkha]|.

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

“Excellent, excellent, Sāriputta. Therefore, you should frequently speak this teaching to the bhikkhus, bhikkhunīs, laymen, and laywomen. For, Sāriputta, if there are any misguided persons who have doubts or uncertainties about the Tathāgata, upon hearing this discourse, their doubts and uncertainties about the Tathāgata will be dispelled.”

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

But to this engagement, clinging, |preconception::mental standpoint, determination [cetasa + adhiṭṭhāna]|, fixation, and |underlying tendency::latent disposition [anusaya]| - one does not engage, nor cling to, nor fixate on with the thought: ‘This is my self.’ [Then] one has no doubt or uncertainty that what arises is merely suffering arising, and what ceases is merely suffering ceasing. One’s |wisdom::insight, knowing [ñāṇa]| about this is |independent of others::not reliant on another [aparapaccayā]|.

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

One who, having abandoned |the five hindrances::The five hindrances are: 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 3) restlessness and worry, and 5) doubt [pañca + nīvaraṇa]|, is |untroubled::undisturbed [anigha]|, free of doubt, and with dart removed; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

There is no fire like |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, no grip like |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|; No net like |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, and no river like |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]|.

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

“With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”

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.

|Let one cut off five::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, and |abandon five::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |and cultivate five further::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be developed and cultivated.|; A bhikkhu who overcomes |five kinds of clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is called “one who has crossed the flood.”

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

“If, headman, I were to teach you the arising and the passing away of suffering in relation to the past, saying: ‘It was like this in the past,’ then there might arise |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| or |confusion::uncertainty, indecision, deluded thinking, mental cloudiness [vimati]| in you. And if I were to teach you the arising and the passing away of suffering in relation to the future, saying: ‘It will be like this in the future,’ there too, doubt or confusion might arise in you. But as I sit right here and you are seated right there, headman, I shall teach you the arising and the passing away of suffering. Listen to this, and pay close attention, I will speak.”

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, culminating in the removal and ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, culminating in the removal and ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and culminating in the removal and ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, culminating in the removal of lust, culminating in the removal of aversion, and culminating in the removal of illusion. In this way, bhikkhus, a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit “I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit “I am" when developed and cultivated to fulfillment.

6 Here moreover, bhikkhus, a bhikkhu might say: ‘The conceit “I am" has been eradicated and I do not regard [anything as] “This I am,” yet the |dart of doubt and uncertainty::arrow of doubt and bewilderment [vicikicchākathaṅkathāsalla]| still occupies my mind. He should be told: ‘Don’t say that, friend. Don’t misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the dart of doubt and uncertainty should occupy the mind of one who has eradicated the conceit “I am" and does not regard [anything as] “This I am.” There is no such possibility. For this, friend, is the escape from the dart of doubt and uncertainty, that is, the uprooting of the conceit “I am.”'

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

2 Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: ‘Whatever is subject to arising, is subject to cessation.’ Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, self-assured, and independent of others in the Teacher’s instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

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.

Fields are spoiled by weeds, this population is spoiled by |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; Therefore, in those free from illusion, a gift bears great fruit.

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.

The eye, bhikkhus, is burning; |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 burning; |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is burning; |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is burning. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant, that too is burning. With what is it burning? ‘It is burning with the fire of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, with the fire of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the fire of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; it is burning with birth, aging, death, sorrow, lamentation, pain, distress, and despair, I say.

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

2 With a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: ‘Whatever is subject to arising, is subject to cessation.’ Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and independent of others in the Teacher’s instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

I declare, Jīvaka, that there are three circumstances in which meat should not be consumed: when it is seen, heard, or |suspected::doubted, distrusted [parisaṅkita]| that the living being has been slaughtered specifically for oneself — in these three circumstances, I declare that meat should not be consumed.

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.

Whoever has crossed this difficult, obstructed path, of |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, overcoming |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; The meditator who has crossed over to the far shore, |unshakeable::unperturbed, unmoved [aneja]|, |without doubt::without confusion [akathaṅkathī]|; |Without any clinging remaining::not holding onto anything, not grasping at anything, not taking possession of anything [anupādāya]|, |quenched::liberated from mental defilements [nibbuta]|, him I call a true sage.

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

What are the four factors of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]| that one is endowed with?

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

“What do you think, Sāḷha, is there |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|?”

The Buddha explains the three unwholesome roots and the three wholesome roots.

“Bhikkhus, there are these three unwholesome roots. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

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

2. He, while living depending on the Teacher or a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher, from time to time approaches them and thoroughly asks and inquires: ‘Venerable sir, how is this? What is the meaning of this?' Then those venerable ones reveal what is not yet revealed, make clear what is not yet made clear, and dispel doubts about various teachings that give rise to uncertainty. This, bhikkhus, is the second cause, the second condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

The Buddha explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

1 Here, bhikkhus, when a bhikkhu attends to a certain sign, and while attending to that sign, |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| |thoughts::reflections, mental considerations [vitakkā]| |associated with desire::connected with interest, to do with desire [chandūpasaṁhita]|, associated with |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, or to do with |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| arise, then, bhikkhus, that bhikkhu should shift his attention from that sign to another sign, one associated with what is wholesome. As he shifts his attention to another wholesome sign, those harmful, unwholesome thoughts associated with desire, associated with aversion, or to do with delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and |collected::composed, stable [samādhiyati]|.

The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.

“Good, good, bhikkhus. Thus it is, bhikkhus, it is not otherwise. Have faith in me on this, bhikkhus. Accept it with firm resolve. Be free from perplexity and doubt about this. This is the end of suffering.”

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.

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

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

Bhikkhus, if a bhikkhu should aspire: ‘May I, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |three fetters::the three fetters of doubt, personal existence, and adherence to rules and observances| [1], become a stream-enterer, not liable to states of suffering, assured of liberation and destined for full awakening,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling.

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.

What are the five barriers of the mind that have not been abandoned? Here a bhikkhu has doubt and uncertainty about the teacher, does not have confidence and does not settle his mind in faith. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. As his mind does not incline towards exertion, investigation, perseverance, and striving, that is the first barrier of the mind that has not been abandoned.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

And what, bhikkhus, is the unconditioned? The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the unconditioned.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

“And what, bhikkhus, is the uninclined? The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the uninclined.

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

5. And what, bhikkhus, is the nutriment for the arising of unarisen |doubt::uncertainty, indecisiveness [vicikiccha]| and for the increase and expansion of arisen doubt? There are, bhikkhus, things that lead to doubt. Frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

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.

After his meal, having returned from the alms-round, he sits down, folding his legs crosswise, setting his body erect, and establishes mindfulness as first priority. He abandons covetousness for the world and lives with a mind rid of covetousness; he purifies his mind from covetousness. He abandons ill will and hatred, lives with a benevolent mind towards all beings, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. He abandons |dullness::complacency| and agitation, and lives alert and with full awareness; he purifies his mind from |dullness::complacency| and agitation. He abandons |restlessness::mental agitation| and remorse, lives tranquil and internally serene; he purifies his mind from |restlessness::mental agitation| and remorse. He abandons doubt, lives having crossed over doubt, unperplexed about wholesome mental qualities; he purifies his mind from doubt.

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

He remains entangled and afflicted by doubt; and he does not truly know the escape from arisen doubt. This doubt has become deep-rooted and is a lower fetter.

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.

This is how they attend unwisely: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?' Or else, they are inwardly |speculating::doubting [kathaṅkathī]| about the present thus: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?'

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.

Then, Mahānāma the Sakyan approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have understood the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One in this way: ‘|Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is an |impurity::blemish, flaw, imperfection [upakkilesa]| that defiles the mind, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is an impurity that defiles the mind, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is an impurity that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, there are times when greed |occupies::obsesses, controls [pariyādāya]| and remains in my mind, aversion occupies and remains in my mind, illusion occupies and remains in my mind. I have wondered, venerable sir: ‘What quality within me has not yet been abandoned, by reason of which, there are times when greed, aversion, and illusion occupy and remain in my mind.’”

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

“Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, wearing white clothes and practicing celibacy. Is there even one male lay disciple among your followers, wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and lives relying on the Teacher’s instruction?”

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

8) Just as, bhikkhus, the great ocean is the abode of such mighty beings as these: whales, whale-eaters, eater of whale-eaters, asuras, serpents, and gandhabbas, and there are beings in the great ocean whose bodies are one hundred yojanas long, two hundred, three hundred, four hundred, or even five hundred yojanas in length; so too, bhikkhus, this Dhamma and Vinaya is the abode of mighty beings as these: |stream-enterer::an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt, perplexity, or indecisiveness and 3) adherence to rules and observances as a means of liberation [sotāpanna]| and one who is practicing for stream-entry, |once-returner::an individual who has attained the second stage of awakening, having significantly weakened the fetters of sensual desire and ill will, and who will be reborn at most one more time [sakadāgāmī]| and one who is practicing for once-returning, |non-returner::an individual who has attained the third stage of awakening, having completely abandoned the fetters of sensual desire and ill will, and who will not return to the human world after this life [anāgāmī]| and one who is practicing for non-returning, |arahant::an awakened being, who has eradicated all ten fetters, and is fully liberated from all fetters that bind one to the cycle of birth and death [arahā]| and one who is practicing for arahantship. That this Dhamma and Vinaya is the abode of such mighty beings as a stream-enterer and one practicing for stream-entry, once-returner and one practicing for once-returning, non-returner and one practicing for non-returning, arahant and one practicing for arahantship; this, bhikkhus, is the eighth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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, in the first jhāna, five factors are abandoned and it is endowed with five factors. Here, friend, for a bhikkhu who has attained the first jhāna, |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]| is abandoned, ill will is abandoned, |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| are abandoned, |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]| are abandoned, and doubt is abandoned; and there occur reflection, examination, joy, pleasure, and unification of mind. Thus, friend, in the first jhāna, five factors are abandoned and it is endowed with five factors.”

The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

“Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, the Teacher’s instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, it is natural that he conduct himself thus: ‘Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving slacken until I have attained what can be attained by human strength, human energy, and human persistence.’ Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.

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.

Or he dwells with a mind |consumed by doubt::overpowered by uncertainty and indecisiveness [vicikicchāpariyuṭṭhita]|, overcome by doubt, and does not understand as it actually is the escape from the arisen doubt. While he harbors doubt within, he meditates with doubt, broods over it, is absorbed in it, and is overwhelmed by it. It is such meditation, brahmin, that the Blessed One did not praise.

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.

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |doubtful::uncertain, skeptical [kaṅkhī]| and |hesitant::wavering, indecisive [vicikicchī]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of doubt and hesitancy, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being doubtful and hesitant. I have |crossed beyond doubt::transcended uncertainty [tiṇṇavicikiccha]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones who has crossed beyond doubt.’ Seeing in myself this quality of having crossed beyond doubt, I became even more at ease in dwelling in the forest.

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.

“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”

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.

23. ‘Others could be |with doubt::having uncertainty, being indecisive [vicikiccha]|; we shall overcome doubt here’—effacement should be practiced thus.

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

In this Saṅgha of bhikkhus, there are bhikkhus who, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |five lower fetters::the five lower fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will. [pañca + orambhāgiya + saṃyojana]|, are |spontaneously reborn::reborn directly without intermediate birth in the Pure Abodes [opapātika]|, where they attain final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| without returning to this world — such bhikkhus are found in this Saṅgha of bhikkhus.

Using the simile of an elephant’s footprint, the Buddha illustrates how confidence in him develops gradually through practice. A noble disciple trains in conduct, sense restraint, contentment, and mindfulness, progressing through the jhānas. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

After the meal, having returned from alms-round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |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]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

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.

After the meal, having returned from alms-round, a bhikkhu sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |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]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

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.

Then those bhikkhus went to the Venerable Mahākaccāna. Having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. After the exchange of courteous and polite conversation, they sat down to one side. Seated to one side, those bhikkhus said to the Venerable Mahākaccāna: “Friend Kaccāna, the Blessed One just presented a summary in brief, and without explaining the meaning in detail, he rose from his seat and entered his dwelling: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesome mental qualities cease without remainder.’ Friend Kaccāna, not long after the Blessed One had departed, it occurred to us: ‘Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: “As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesome mental qualities cease without remainder.”’ Who then, might explain in detail the meaning of this summary declared by the Blessed One, which was not explained in full? Then it occurred to us, friend Kaccāna: ‘The Venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. Let us go to the Venerable Mahākaccāna and ask him about this matter.’ So, may the Venerable Mahākaccāna explain it.”

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

“Here, Bhāradvāja, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and |examines::inspects, scrutinizes, investigates [samannesati]| him in regard to three kinds of things: things that provoke |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, things that provoke |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and things that provoke |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. ‘Are there in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’

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.

“There are, young man, these five |hindrances::barriers, obstacles [nīvaraṇa]|. What five? 1) The hindrance of |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, 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]|, and 5) The hindrance of |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|—these, young man, are the five hindrances. It is with these five hindrances that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is covered by, veiled with, engulfed by, and encircled by. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.

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.

He knows when there is |doubt::uncertainty, indecisiveness [vicikiccha]| present in him, ‘There is doubt in me,’ or when there is no doubt present, ‘There is no doubt in me,’ and he knows how unarisen doubt can arise, how arisen doubt is abandoned, and how abandoned doubt does not arise again in the future.

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof.