Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

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

“Bhikkhus, without directly knowing, without completely comprehending |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]|, 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.

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

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, 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 and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, 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 contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, not completely comprehending everything, 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::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, 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 fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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.”

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

“Bhikkhus, without directly knowing, without completely comprehending |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]|, 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 and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

The mind, when directly known, completely comprehended, relinquished, and cleared away, possesses the capability to bring about the ending of suffering. Mental objects, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Mind-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Mind-contact, and whatever feeling arises conditioned by mind-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when directly known, completely comprehended, relinquished, and cleared away, possess the capability to bring about the ending of suffering.

The Buddha teaches the things to be fully understood and what full understanding is.

And what, bhikkhus, is full understanding? The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this, bhikkhus, is called full understanding.”

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."

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

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

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering."

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

"Bhikkhus, |without directly knowing::not knowing for oneself [anabhijānanta]| and |without fully understanding::not completely comprehending [aparijānanta]| |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |without becoming dispassionate::without experiencing fading of desire [avirājayanta]| towards it and without abandoning it, one is incapable of achieving the |complete ending of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|;

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

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

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

“Bhikkhus, the |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| and householders who support you with robes, alms food, lodgings, and medicinal requisites are very helpful to you. You too, bhikkhus, are very helpful to the brahmins and householders, in that you teach them the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—beneficial in the beginning, beneficial in the middle, and beneficial in the end—meaningful and well-expressed, that proclaims the perfectly complete and purified |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|. In this way, bhikkhus, this spiritual life is lived in mutual dependence, for the sake of crossing over the flood, for the sake of the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

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

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the first watch of the night, thoroughly paid attention to dependent co-arising in forward order:

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

At Sāvatthi.

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering."

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

But, bhikkhus, when you do think, you should think: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; you should think: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; you should think: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; you should think: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' What is the reason for this? Bhikkhus, these thoughts are connected with benefit, they are essential to the spiritual life, they lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.

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

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

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

Thus have I heard. At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the last watch of the night, thoroughly paid attention to dependent co-arising in both forward and reverse order:

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

"And what, bhikkhus, is the right way of practice? Dependent on the remainderless fading away and cessation of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is called, bhikkhus, the right way of practice.

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

2) He has keen aspiration for attending carefully to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and in the future too, his fondness for attending carefully to the Dhamma does not diminish.

The Blessed One describes how beings are affected by respect and disrespect, and how this affects their rebirth. The true person is one who is collected, detached, and delights in the ending of grasping.

That one, meditative and |practicing continuously::diligent, persevering, consistent [sātatika]|, refined in vision and insight; Delighting in the ending of grasping, is called a |true person::good person, worthy one, awakened being [sappurisa]|.”

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

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

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

"I declare, bhikkhus, the ending of |mental defilements::mental outflows, discharges, taints [āsava]| for one who knows and sees, not for one who does not know and does not see. And what, bhikkhus, does one know and see for the ending of mental defilements to occur? 'Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.' This is how, bhikkhus, for one who knows and sees in this way, the ending of mental defilements occurs.

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

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

"Bhikkhus, whoever among ascetics or brahmins do not understand the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, do not understand the |arising::appearance, origination [samudaya]| of the earth element, do not understand the |gradual ending::cessation, termination [nirodha]| of the earth element, and do not understand the way of practice leading to the ending of the earth element;

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.

One who clearly |discerns::distinguishes, understands, knows clearly [pajānāti]|, the ending of suffering in the here and now; That one, they say is possessed of excellent wisdom, a bhikkhu who is free from the mental defilements.

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

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

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha's states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

"Sāriputta, the misguided person Sunakkhatta is angry. And this statement was spoken out of anger. Intending to disparage, Sāriputta, Sunakkhatta, the misguided person, actually speaks praise of the Tathāgata. For, Sāriputta, it is praise of the Tathāgata for one to say: 'The Dhamma he teaches indeed rightly leads the one acting accordingly to the ending of suffering.'

The Buddha describes the five signs that appear when a deity is about to pass away, and the three blessings that the gods give to the deity.

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

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

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

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

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

1) The announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; 2) the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; 3) the announcing, ..., and the exposition of the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; 4) the announcing, ..., and the exposition of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

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

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

With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.'

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 Buddha describes the wandering in samsara due to not fully understanding and penetrating the Four Noble Truths.

What are these four? It is because of not fully understanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time. It is because of not fully understanding and not penetrating the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|, that both you and I have run and wandered this long course of cyclic existence, for a very long time. But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth."

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

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

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to these Four Noble Truths as they truly are.

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

At Sāvatthi.

The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three time periods of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.

“Beings who perceive what can be |expressed::said, explained, illustrated [akkheyya]|, become |established in::fixed in, settled in, firmly grounded in [patiṭṭhita]| what can be expressed; |Not fully understanding::not completely comprehending [apariññāya]| what can be expressed, they come under the yoke of death.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

However, bhikkhus, if someone were to say: 'By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]| as it truly is, I will completely end suffering' — such a thing is indeed possible.

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

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

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are and made them known. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are and make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to these Four Noble Truths as they truly are and make them known.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

However, bhikkhus, if someone were to say: 'By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]| as it truly is, I will completely end suffering' — such a thing is indeed possible.

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

"Bhikkhus, those bhikkhus who are accomplished in |virtue::ethical conduct, moral integrity [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, |wisdom::insight, knowing [ñāṇa]|, |liberation::release, deliverance, freedom, emancipation [vimutti]|, and |the wisdom and vision of liberation::total understanding of emancipation, knowing and seeing of release, understanding and insight into liberation [vimutti + ñāṇa + dassana]| — I say that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and even going forth with [faith in] them is of great benefit. Why is that so? Because, bhikkhus, after hearing the Dhamma from such bhikkhus, one withdraws in two ways: by bodily seclusion and by mental seclusion. Dwelling thus secluded, one remembers and reflects on that Dhamma.

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.

Those who are totally confused about the teachings are led by others' views and do not awaken from sleep.

[The Blessed One]: "Those who are |unconfused::unmuddled [asammuṭṭha]| about the teachings, are not led by others' views; They, awakened and |completely comprehending::fully understanding [sammadaññā]|, fare |evenly::with balance, with peace, with tranquility [sama]| amidst the uneven."

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

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

The Buddha explains the greater precipice of delighting in intentional constructs leading to rebirth, aging, death, and sorrow, lamentation, pain, distress, and despair, resulting from not understanding the Four Noble Truths.

"Whatever ascetics or brahmins who do not understand as it truly is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' who do not understand as it truly is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' who do not understand as it truly is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' and who do not understand as it truly is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' they delight in |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|leading to rebirth, in intentional constructs leading to aging, in intentional constructs leading to death, and in intentional constructs leading to sorrow, lamentation, pain, distress, and despair. Delighting in intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they choose to act on these intentional constructs. Having acted on these intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they fall into the precipice of rebirth, the precipice of aging, the precipice of death, and the precipice of sorrow, lamentation, pain, distress, and despair. They do not escape from birth, aging, death, sorrow, lamentation, pain, distress, and despair. I say, 'They do not escape from suffering.'

The Buddha describes the further training guideline on how to practice the Dhamma while walking, standing, sitting, and lying down for bhikkhus who are virtuous, and accomplished in the moral code of conduct.

“Composed while walking, composed while standing, composed while sitting, composed while lying down; Composed while bending back, and composed while stretching out;

Those who do not understand the teachings are led by others' views and do not awaken from sleep.

[The Blessed One]: "Those who have |well understood::fully perceived, thoroughly comprehended [suppaṭividitā = su + paṭividitā]| the teachings, are not led by by others' views; They, awakened and |completely comprehending::fully understanding [sammadaññā]|, fare |evenly::with balance, with peace, with tranquility [sama]| amidst the uneven."

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

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

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

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::wth presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise."

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

And following that, I came to |experientially understand::directly know, realize [abbhaññāsi]| aging and death; the arising of aging and death; the ending of aging and death; the way of practice leading to the end of aging and death. Following that, I came to experientially understand birth ... experientially understand existence ... experientially understand clinging ... experientially understand craving ... experientially understand felt experience ... experientially understand contact ... experientially understand the six sense bases ... experientially understand name and form ... experientially understand consciousness. Following that, I came to experientially understand |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|; the arising of intentional constructs; the ending of intentional constructs; the way of practice leading to the ending of intentional constructs.

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.

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

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

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

1) Here, bhikkhus, a bhikkhu cultivates |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

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

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the ending of ignorance, intentional constructs cease; with the ending of intentional constructs, consciousness ceases; with the ending of consciousness, name and form cease; with the ending of name and form, the six sense bases cease; with the ending of the six sense bases, contact ceases; with the ending of contact, sensation ceases; with the ending of felt experience, craving ceases; with the ending of craving, clinging ceases; with the ending of clinging, existence ceases; with the ending of existence, birth ceases; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of."

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

### Hindrances

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

1) One |gives::the act of giving or donating, with an intention to give [dāna]| after |assaulting::attacking, offending, disrespecting [āsajja]| [the recipient].

The Buddha describes how he knows of the release, liberation and independence for living beings.

"With the exhaustion of delight in existence, with the exhaustion of perception and consciousness; with the ending of feelings and with tranquility, Thus indeed, friend, I know; the release, liberation, and independence for living beings."

Various kinds of views arise in the world due to not knowing feeling, the arising of feeling, the cessation of feeling, and the practice leading to the cessation of feeling.

At Sāvatthi.

Various kinds of views arise in the world due to not knowing perception, the arising of perception, the cessation of perception, and the practice leading to the cessation of perception.

At Sāvatthi.

Various kinds of views arise in the world due to not knowing consciousness, the arising of consciousness, the cessation of consciousness, and the practice leading to the cessation of consciousness.

At Sāvatthi

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

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

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

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

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

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

The Buddha encourages the bhikkhus to train themselves to be grateful and acknowledge what has been done for them.

"Bhikkhus, that old jackal might possess some measure of |gratitude::thankfulness, appreciativeness [kataññutā]| or acknowledgement of what has been done for it. But some here, pretending to be followers of the |Sakyan son::an epithet of the Buddha as he went forth from the Sakyan clan [sakyaputtiyapaṭiñña]|, might not possess even a small measure of gratitude or acknowledgement for what has been done for them.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

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

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

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

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Vipassī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Sikhī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Vessabhū, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Kakusandha, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Koṇāgamana, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

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

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

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

Various kinds of views arise in the world due to not knowing form, the arising of form, the cessation of form, and the practice leading to the cessation of form.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, the wanderer Vacchagotta approached the Blessed One, exchanged greetings with him, and after a courteous and friendly exchange, sat down to one side. While seated to one side, Vacchagotta addressed the Blessed One:

The Buddha explains the six kinds of persons found existing in the world based on their mental qualities and understanding of the teachings.

Then, in the morning, Venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.

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

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

Various kinds of views arise in the world due to not knowing intentional constructs, the arising of intentional constructs, the cessation of intentional constructs, and the practice leading to the cessation of intentional constructs.

At Sāvatthi.

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

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

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

At one time, the venerable Sāriputta and the venerable Ānanda were dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, in the evening, the venerable Ānanda, having emerged from seclusion, approached the venerable Sāriputta and, after paying respects, sat down to one side. Seated there, the venerable Ānanda said to the venerable Sāriputta:

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

At Sāvatthi.

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

“Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single factor as so helpful as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Bhikkhus, a bhikkhu attending wisely abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome.”

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

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

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

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

Various kinds of views arise in the world due to not seeing the aggregates, the arising of the aggregates, the cessation of the aggregates, and the practice leading to the cessation of the aggregates.

At Sāvatthi.

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

“Overcome by conceit, through which, beings go to an unfortunate destination; Completely comprehending conceit, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time.”

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

And how does a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slant, slope, and incline towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna."

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

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

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

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

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

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

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

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus!"

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

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

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

“Overcome by greed, through which, beings go to an unfortunate destination; |Completely comprehending::fully understanding [sammadaññā]| that greed, those seeing clearly abandon it; Having abandoned it, they do not return, to this world at any time.”

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, mindful and clearly comprehending.”

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

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

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

At Sāvatthi.

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

How, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the noble eightfold path."

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

And how, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the Noble Eightfold Path.

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.

This I say to you, 'Good luck, to all of you who have gathered here;' Dig up the root of craving, like one seeking the root of vetiver grass; Lest |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| break you, again and again, like a |reed::tall, thin plants that grow in marshes or near water. They are weak and hollow inside and prone to easily bending or breaking from external forces. [naḷa]| in a stream.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

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

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

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

At Sāvatthi.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

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

“Overcome by aversion, through which, beings go to an unfortunate destination; |Completely comprehending::fully understanding [sammadaññā]| that aversion, those seeing clearly abandon it; Having abandoned it, they do not come again, to this world at any time.”

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

“|Collected::composed, settled [samāhita]| and |fully aware::clearly comprehending [sampajāna]|, the |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]| disciple of the Buddha; Understands quests, and the source of quests.

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

Those with little learning come together and associate with those with little learning; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the undiscerning come together and associate with the undiscerning; the very learned come together and associate with the very learned; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the wise come together and associate with the wise."

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. Now, at that time, a certain newly ordained bhikkhu was approaching families |excessively::too long and/or too much [ativela]|.

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

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

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

"Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābha]|, respect, and popularity, nor for the thought 'Let people know me.' Rather, bhikkhus, this spiritual life is led |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]|, |for the purpose of letting go::for the sake of giving up [pahānattha]|, |for the purpose of dispassion::for the sake of detachment [virāgattha]|, and |for the purpose of cessation::for the sake of ending [nirodhatthaṃ]|.

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

The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]| — this, friend, is the culmination of the spiritual life."

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

And how, bhikkhus, does a bhikkhu accomplished in careful attention develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, bhikkhus, a bhikkhu accomplished in wise attention and careful attending develops and extensively cultivates the noble eightfold path."

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

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

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

“Bhikkhus, the formless [existence] is more peaceful than the form realm. Yet, |cessation::stilling of all thought formations, ending of all created, conditioned, dependently arisen things [nirodha]| is more peaceful than the formless existence.”

The Four Noble Truths are actual, unchanging, and not otherwise; therefore, they are called the Noble Truths.

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

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

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

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

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

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

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

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.

13) He trains himself: “While breathing in, I shall |watch instability::observe impermanence [aniccānupassī]|”; he trains himself: “While breathing out, I shall watch instability.” 14) He trains himself: “While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|”; he trains himself: “While breathing out, I shall watch fading of desire.” 15) He trains himself: “While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|””; he trains himself: “While breathing out, I shall watch ending.” 16) He trains himself: “While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|”; he trains himself: “While breathing out, I shall watch relinquishment.”

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

Then, bhikkhus, it occurred to me: 'This teaching does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, but only to reappearance in the base of nothingness.' So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

The unborn, unarisen, sorrowless, and stainless state; The ending of suffering, the |stilling of mental activities::quieting of conditions [saṅkhāra + upasama]| is ease.”

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

“Having known the escape from sensual pleasures, and the |surpassing::transcending, overcoming [atikkama]| of forms; One |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, reaches |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|.

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

### Toleration of harmful thoughts

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

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

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

... among those attending on the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| is the householder Hatthigāmaka Uggato.

Venerable Sāriputta is sitting in meditation posture, aligning his body upright, having set up mindfulness at the fore. The Blessed One sees this and expresses an inspired utterance.

"Just as a rocky mountain, is |unshakeable::immovable [acala]| and |firmly grounded::fully centered [suppatiṭṭhita]|; In the same way, with the |complete ending of delusion::exhaustion of delusion, illusion, hallucination, misapprehension, distorted view; that which fuels not knowing of things as they have come to be [mohakkhaya]|, a bhikkhu does not |shake::tremble, agitate [vedhatī]| like the mountain."

The Blessed One instructs the bhikkhus on the base where there is no coming, going, staying, no passing away, and no arising.

"Bhikkhus, there exists a |base::āyatanaṁ|, where there is neither earth, nor water, nor fire, nor wind; neither the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, nor the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|, nor the |base of nothingness::field of awareness centered on the absence of any distinct "something" to grasp or hold onto [ākiñcaññāyatana]|, nor the base of neither perception nor non-perception; neither this world, nor the other world, nor both, nor sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no passing away, no arising. It is without support, without occurrence, and without object. This, bhikkhus, is the ending of suffering."

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

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

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

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

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

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

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

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

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

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.

“Venerable sir, these various kinds of views that arise in the world—connected with |beliefs::doctrines, theories [vāde]| about the self or connected with beliefs about the world—|does the abandoning and relinquishing of these views come about in a bhikkhu who is attending only to the beginning [of his training]::Per the commentary on the middle length discourses, this question refers to one who has only reached the initial stages of insight meditation without attaining stream-entry. The type of abandonment under discussion is abandoning by wearing away, which is accomplished only by the path of the stream-entry. Venerable Mahā Cunda posed this question because some meditators were overestimating their achievement, thinking they had abandoned such views while they had not really eradicated them.|?”

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

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

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

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

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

At Sāvatthi.

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 |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.

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

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

The Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.

“There are these three elements, bhikkhus. The |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]|, the |formless element::states not rooted in materiality, including mental realms and meditative attainments beyond physical form [arūpadhātu]| and the |element of cessation::the complete ending of conditioned phenomena, including the cessation of perception and felt experiences, leading to Nibbāna [nirodhadhātu]|. These, bhikkhus, are the three elements.”

The Noble Eightfold Path is the path and the way of practice for the realization of enlightenment.

"Friend, the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this is called enlightenment."

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

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

The Buddha describes the Four Noble Truths in brief.

"These four things, bhikkhus, are true, unerring, and not otherwise. What four? 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' bhikkhus, this is true, this is unerring, this is not otherwise; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' this is true, this is unerring, this is not otherwise; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' this is true, this is unerring, this is not otherwise; 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' this is true, this is unerring, this is not otherwise. These, bhikkhus, are the four truths that are true, unerring, and not otherwise.

The Arahants of the past, present, and future have truly understood the Four Noble Truths.

"Whether in the past, present, or future, bhikkhus, all those arahants and Perfectly Awakened Ones have truly understood the four noble truths as they really are. And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Just as those in the past have fully understood these truths, so will those in the future, and so do those in the present.

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

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

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

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

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

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

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path."

Cultivating collectedness leads to discerning the Four Noble Truths.

'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he discerns as it truly is; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he discerns as it truly is; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he discerns as it truly is; 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' he discerns as it truly is.

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

For that bhikkhu, it is to be expected: 'He will understand, as it really is, this is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; he will understand, as it really is, this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; he will understand, as it really is, this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; he will understand, as it really is, this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

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

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

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

## Leading to harm or benefit

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

"Bhikkhus, these four |noble::good, fortunate [bhadra]| thoroughbred horses are found in the world. What four?

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

The unashamed come together and associate with the unashamed; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the undiscerning come together and associate with the undiscerning; the conscientious come together and associate with the conscientious; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the wise come together and associate with the wise."

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

The morally reckless come together and associate with the morally reckless; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the undiscerning come together and associate with the undiscerning; the conscientious come together and associate with the conscientious; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the wise come together and associate with the wise."

The Noble Eightfold Path is the path and the way for the realization of Nibbāna.

"What is called Nibbāna, friend, is the ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::hatred, ill will, resentment|, the ending of |delusion::assumption making tendencies, absence of close examination and verification| — this is called Nibbāna."

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

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

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

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

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

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

Fully comprehending perception, one should cross beyond the flood, amidst all possessions, the sage is detached; Having extracted the dart of affliction, he proceeds with vigilant awareness, devoid of desire for this world or beyond.

The wearing away of the mental defilements for is one who knows and sees the Four Noble Truths.

'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' by knowing and seeing this, the wearing away of the mental defilements occurs;

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

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

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

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

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

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

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

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

King Pasenadi expresses deep sorrow over his grandmother's death. The Buddha teaches him that all beings, without exception, are subject to death and cannot escape it, likening it to a potter's pots that are all bound to break.

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

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

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

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

Bhikkhus, when a bhikkhu has abandoned the underlying tendency toward sensual desire—|cut off at the root::eradicated at the source [ucchinnamūla]|, uprooted like a palm stump, utterly obliterated, never to arise again in the future, and likewise [has abandoned] the underlying tendencies toward aversion, views, doubt, conceit, passion for existence, and ignorance—then bhikkhus, that bhikkhu is called one who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, torn apart the fetters, and through perfectly and completely comprehending conceit, has made an end of suffering.”

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

“Well then, Māgaṇḍiya, you should associate with |true persons::good persons, worthy ones, awakened beings [sappurise]|. When you associate with true persons, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, you will personally know, you will personally see: ‘These are diseases, boils, darts.’ Here these diseases, boils, and darts are completely brought to an end. With the ending of clinging, [continued conditional] existence ceases. With the ending of existence, birth ceases. With the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus this entire mass of suffering ceases.”

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

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

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

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

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

That one, meditative and |practicing continuously::diligent, persevering, consistent [sātatika]|, refined in vision and insight; Delighting in the ending of grasping, is called a |true person::good person, worthy one, awakened being [sappurisa]|."

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

Here, Sāriputta, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is wisdom.

Further again, bhikkhus, a disciple of the Noble Ones is wise, endowed with wisdom that discerns the arising and passing away of phenomena, noble and penetrative, leading to the complete ending of |discontentment::suffering, stress|. This is the fourth stream of merit, outflow of good, and support for ease.

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

“One who has completed the training, who is not liable to decline, whose wisdom is supreme, |who sees the wearing away and ending of rebirth::who observes the exhaustion and cessation of rebirth [jāti+kkhayanta+dassī]|; That sage, bearing his final body, Having abandoned |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, I declare him one who has gone beyond aging.

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

And how, bhikkhus, do some get stuck? Because of taking pleasure in |[continued] existence::being, becoming [bhava]|, delighting in existing, and enjoying existence, when the Dhamma is being taught for the |ending of continued existence::ending of becoming [bhavanirodha]|, the minds of some gods and humans are not |inspired::leap forth [pakkhandati]|, they do not |gain confidence:: become clear [pasīdati]|, do not |settle down::remain still [santiṭṭhati]| and do not become resolved. In this way, bhikkhus, some lag behind.

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

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

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

And how, Ānanda, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, companions, and associates develops and extensively cultivates the Noble Eightfold Path.

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

But, bhikkhus, the |gradual ending::cessation, termination [nirodha]|, |settling::calming, conciliation, subsiding [vūpasama]|, and |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of the earth element is the ending of suffering, the settling of disease, and the passing away of aging and death.

The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Suppose there was a beetle, a dung-eater, stuffed with dung, full of dung, and in front of her was a large dunghill. Because of this she would |look down on::have contempt for, be condescending to [atimaññati]| the other beetles, thinking: 'I am a dung-eater, stuffed with dung, full of dung, and in front of me there is a large dunghill.'

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

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

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

"One who develops loving-kindness, |boundless::limitless, immeasurable [appamāṇa]|, and cultivated |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|; Their fetters become weak, and they see the |wearing away of attachment::exhaustion of appropriation, ending of identification [upadhikkhaya]|.

The Buddha shares on the difficulty of regaining human existence for an undiscerning person who has fallen into a lower realm.

For what reason? Because, bhikkhus, there is no practice of the Dhamma, no wholesome conduct, no doing of wholesome actions, no performance of meritorious deeds in those lower realms. There, bhikkhus, beings devour one another, and the weaker are prey to the stronger. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

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.

One time the Blessed One was dwelling in Nālandā, in Pāvārika's Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

Finally, bhikkhus, when a person gains both internal tranquility of mind and insight into phenomena through higher wisdom, that person, relying on those wholesome qualities, should strive further for the ending of the |defilements::discharge from a sore, taints|.

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

“Even if it's painful, one should abandon sensual pleasures, |aspiring for::wishing for [patthayāna]| sanctuary [from cyclical existence]; |Clearly comprehending::fully understanding [sammappajāna]| with a mind well-liberated, may he touch |liberation::release, deliverance, freedom, emancipation [vimutti]| again and again; He, the wise one, who has fulfilled the spiritual life, is called one who has reached the world’s end, who has crossed beyond.”

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

And what, bhikkhus, is the person with a mind like lightning? Here, bhikkhus, a certain person understands as it really is: 'This is suffering'; 'This is the origin of suffering'; 'This is the ending of suffering'; 'This is the way of practice leading to the ending of suffering.' Just as, bhikkhus, a person with sight in the dark of the night sees forms by a flash of lightning, so too, bhikkhus, here a certain person understands as it really is: 'This is suffering'; 'This is the origin of suffering'; 'This is the ending of suffering'; 'This is the way of practice leading to the ending of suffering.' This is called the person with a mind like lightning.

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

With diligence, the wise one dispels negligence; Ascending the palace of wisdom, free from sorrow, seeing sorrowful persons; Like one standing on a mountain sees those on the ground, the stable one sees the |immature persons::lacking in discernment or good sense, child-like in understanding [bāle]|.

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

But when, bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One, arises in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, there is the declaration, the teaching, the describing, the putting forward, the revealing, the analysis, and the exposition of the four noble truths. Which four? The noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

For a noble disciple endowed with right view, who understands the Four Noble Truths, the suffering that has been eradicated and exhausted is far greater than what little remains.

In the same way, bhikkhus, for a noble disciple, one endowed with right view, who has attained |full understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them|, the suffering that has been eradicated and exhausted is indeed far greater, while what little remains is insignificant. It does not come close in comparison, does not approach in measure, does not even amount to a fraction when compared to the mass of suffering that has already been eradicated and exhausted. This refers to someone who is capable of at most seven more rebirths, who understands, as it truly is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; understands, as it truly is: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; understands, as it truly is: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; and understands, as it truly is: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

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

And how, bhikkhus, does a bhikkhu who is accomplished in virtue develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who is accomplished in virtue develops and extensively cultivates the Noble Eightfold Path."

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

And what have I taught, bhikkhus? 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' bhikkhus, I have taught; 'this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' I have taught; 'this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' I have taught; 'this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' I have taught.

The Buddha describes the four assurances possessed by the Tathāgata.

4) I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge the claim that the realization of Dhamma does not lead to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| for one who practices rightly. Not seeing such a possibility, I dwell securely, fearlessly, and self-assuredly.

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

“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

And how, bhikkhus, is a bhikkhu fully aware? Here, bhikkhus, a bhikkhu is one who acts with |full awareness::clear comprehension [sampajāna]| when going forward and returning; who acts with full awareness when looking ahead and looking away; who acts with full awareness when flexing and extending his limbs; who acts with full awareness in wearing his robes and carrying his outer robe and bowl; who acts with full awareness when eating, drinking, consuming food, and tasting; who acts with full awareness when defecating and urinating; who acts with full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. It is in this manner, bhikkhus, that a bhikkhu is fully aware.

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

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

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

“Bhikkhus, this is the extreme of livelihoods, namely, subsisting on alms. In this world, it is considered a curse: 'You wander about with bowl in hand!' Yet, grounded on good purpose, this is what sensible sons of good family engage in — not |because authorities force them::because of the king [rājābhinīta]|, nor because thieves drive them out, nor because they are |debt-ridden::fallen into debt [iṇaṭṭa]|, afflicted with fear, or have |difficulty earning a living::problems with livelihood [ājīvikāpakata]|. Rather, they do so because they are afflicted by birth, aging, death, sorrow, lamentation, pain, distress, and despair — overwhelmed by suffering, consumed by suffering. They hope that, perhaps the |complete ending of::relief from [antakiriyā]| this entire |mass of suffering::heap of difficulties [dukkhakkhandha]| |could be discerned::can become evident [paññāyetha]|. In this way, the son of a good family |renounces::ordains, goes forth [pabbajita]|.

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

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

On one occasion, several elder bhikkhus were dwelling at Kosambi, in Ghosita's park. At that time, the venerable Khemaka was residing at the Jujube Tree Park, and he was sick, experiencing pain, and gravely ill.

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

"Bhikkhus, for the immature person, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and bound by craving, this body has arisen. That same ignorance has not been abandoned, and that same craving has not been exhausted. For what reason? Because, bhikkhus, the immature person has not fulfilled the spiritual life rightly for the ending of suffering. Therefore, after the breakup of the body, the immature person fares on to a new body. Being bound to a body, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. I say they are not freed from suffering.

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

7 The element of the cessation of perception and feeling is discerned in dependence on |gradual ending::cessation, termination [nirodha]|."

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

Just as bhikkhus, in the last month of the rainy season, during the autumn time, when the sky is clear and free from clouds, the sun, ascending, dispelling all the |darkness::gloom [tamagata]| spread across the sky, shines forth, radiates heat, and illuminates brightly; so too, bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

To develop tranquility and insight, one should ask experienced practitioners.

Finally, bhikkhus, when a person gains both internal tranquility of mind and insight into phenomena through higher wisdom, he should, relying on those wholesome qualities, strive further for the ending of the taints.

The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

"Bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One is called a Sammāsambuddha because he is liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form.

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

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

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

And what, bhikkhus, is the putting down of the burden? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it. This, bhikkhus, is called the putting down of the burden.”

The Buddha explains how a trainee and an arahant understand their respective attainments.

What is the method, bhikkhus, by which a trainee bhikkhu, standing on the plane of a trainee, understands: 'I am a trainee'? Here, bhikkhus, a trainee bhikkhu understands as it truly is: 'This is suffering,' 'This is the origin of suffering,' 'This is the ending of suffering,' and 'This is the way of practice leading to the ending of suffering.' This too, bhikkhus, is a method by which a trainee bhikkhu, standing on the plane of a trainee, understands: 'I am a trainee.'

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

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

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

And what, bhikkhus, is the wealth of |wisdom::distinctive knowledge, discernment [paññā]|? Here, bhikkhus, a disciple of the Noble Ones is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This is called the wealth of wisdom.

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

Bhikkhus, beings come together and associate according to disposition. The faithless come together and associate with the faithless; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the undiscerning come together and associate with the undiscerning; the faithful come together and associate with the faithful; those |attending mindfully::wth presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the wise come together and associate with the wise."

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path."

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

Here, bhikkhu, when a bhikkhu has heard 'this is suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the origin of suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the ending of suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the way of practice leading to the ending of suffering,' he thoroughly penetrates its meaning with wisdom. In this way, bhikkhu, one is considered well-learned, deeply insightful through understanding.

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

"And what, bhikkhus, is the arising of the world? Depending on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as a condition, there is feeling; with feeling as a condition, craving arises; with craving as a condition, |clinging::grasping/holding on| arises; with clinging as a condition, continued existence arises; with continued existence as a condition, birth arises; with birth as a condition, aging and death, sorrow, lamentation, suffering, displeasure, and despair arises. This, bhikkhus, is the arising of the world.

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

Suffering, the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; And the Noble Eightfold Path, that leads to the ending of suffering.

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.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.'"

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

Depending on the eye and |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]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The meeting of the three is |contact::sense impingement, raw experience, touch [phassa]|. With contact as a condition, |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

Bhikkhus, beings come together and associate according to disposition. The |faithful::confident, believing, devoted, trusting [saddha]| come together and associate with the faithful; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those with |fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |very learned::well educated, knowledgeable [bahussuta]| come together and associate with the very learned; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of the six sense bases, Phagguna, there is the ending of contact; with the ending of contact, there is the ending of felt experience; with the ending of felt experience, there is the ending of craving; with the ending of craving, there is the ending of clinging; with the ending of clinging, there is the ending of existence; with the ending of existence, there is the ending of birth; with the ending of birth, there is the ending of aging and death, sorrow, lamentation, pain, distress, and despair. Thus is the ending of this whole mass of suffering."

Endowed with ten powers and four assurances, the Buddha reveals the impermanence of the five aggregates and teaches dependent co-arising.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.”

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

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

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

And what, bhikkhus, is the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|? Here, bhikkhus, a disciple of the Noble Ones, having made letting go his basis, attains stability of mind, attains unification of mind. Having secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called the faculty of collectedness.

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

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

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

And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. Further, with the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.' With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the power of collectedness.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in things that are the basis for fetters, there is no descent of consciousness. With the ending of consciousness, there is the ending of name and form; with the ending of name and form ... the ending of the six sense bases; with the ending of the six sense bases ... the ending of contact; with the ending of contact ... the ending of felt experience; with the ending of felt experience ... the ending of craving; with the ending of craving ... the ending of clinging; with the ending of clinging ... the ending of existence; with the ending of existence ... the ending of birth; with the ending of birth ... aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

"Therefore, Dīghāvu, based on these four factors of stream-entry, you should further develop the six factors conducive to true knowledge. Here, Dīghāvu, you should dwell contemplating impermanence in all conditions, perceiving discontentment in what is impermanent, perceiving non-self in what is discontented, perceiving abandoning, perceiving dispassion, and perceiving ending. Thus should you train yourself, Dīghāvu."

The four things that lead to the growth of wisdom.

"Bhikkhus, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true Dhamma, |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso manasikāra]|, and practicing in accordance with the Dhamma. These are the four things that lead to the growth of wisdom."

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

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

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

"Venerable sir, there are crowned noble-warrior kings, who are |intoxicated with the vanity of power::drunk with authority [ssariyamadamatta]| and |overcome by greed for sensual pleasure::consumed by the desire for sensual gratification [kāmagedhapariyuṭṭhita]|, who, having conquered a vast territory, dwell as rulers. I have been engaged in attending to the affairs of these kings."

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 young deity Kassapa shares a verse on the instruction for a bhikkhu.

At Sāvatthi.

The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering."

The heart essence of the Buddha's original teachings

#### 4. Dependent Co-Arising The Arising and Ending of Suffering 1. [Vibhaṇgasutta - Analysis - SN 12.2](/sn12.2) 2. [Gotamasutta - Gotama - SN 12.10](/sn12.10) 3. [Moḷiyaphaggunasutta - Moḷiyaphagguna - SN 12.12](/sn12.12) 4. [Kaccānagottasutta - Kaccānagotta - SN 12.15](/sn12.15) 5. [Paccayasutta - Conditions - SN 12.20](/sn12.20) 6. [Dasabalasutta - Ten Powers - SN 12.22](/sn12.22) 7. [Pañcaverabhayasutta - Five Enemies and Perils - SN 12.41](/sn12.41) 8. [Parivīmaṃsanasutta - Investigation - SN 12.51](/sn12.51) 9. [Mahārukkhasutta - The Great Tree - SN 12.55](/sn12.55) 10. [Assutavāsutta - Unlearned - SN 12.61](/sn12.61) 11. [Nagarasutta - The City - SN 12.65](/sn12.65) 12. Sammasanasutta - Exploration - SN 12.66

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.

And what, bhikkhus, are the phenomena that arise through dependent co-arising? Aging and death, bhikkhus, are |impermanent::unstable, transient, unreliable [anicca]|, |conditioned::constructed, created, fabricated [saṅkhata]|, dependently arisen, subject to |wearing away::exhaustion, depletion, gradual destruction [khaya]|, liable to |disintegrate::disappearance, dissolution, vanishing [vaya]|, subject to fading away and subject to |gradual ending::cessation, termination [nirodha]|.

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

And what, bhikkhu, is inward rottenness? Here, a certain person is |unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, of impure and suspicious behavior, who is underhanded in business, no ascetic but claiming to be one, not celibate but pretending to be celibate, rotten inside, oozing with lust, and filthy. This, bhikkhu, is called inward rottenness.”

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

And what, bhikkhus, is right view? That which, bhikkhus, is |wisdom::insight, knowing [ñāṇa]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, wisdom of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, wisdom of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, wisdom of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|—this is called right view, bhikkhus.

A deity asks the Buddha how many are asleep among those awake, how many are awake among those asleep, how many stir up the dust, and how many purify it.

At Sāvatthi.

Time flies by, one should abandon world's bait, looking for peace.

At Sāvatthi.

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

1) And what bhikkhus, is having oneself as one's authority? Here, bhikkhus, having gone to the |forest::remoteness [arañña]|, to the foot of a tree, or to an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am |immersed in::affected by, afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|." If I were to seek again the same sensual pleasures I renounced, or even worse ones, that would not be |proper::appropriate, fitting [patirūpa]| for me.' He then reflects thus: 'My energy will be aroused, not sluggish; my |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]| will be established, not confused; my body will be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind will be |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|.' Thus, making himself his own authority, he abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called having oneself as one's authority.

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.’

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

Just as, bhikkhus, in the autumn season, when the sky is clear and free from clouds, the sun, ascending and dispelling all the |darkness::gloom [tamagata]| spread across the sky, shines forth, radiates heat, and illuminates brightly, so too, bhikkhus, when the recognition of impermanence is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for materiality, all desire for becoming, all ignorance, and it utterly uproots the conceit ‘I am.’

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

'In regards to this noble truth of the ending of suffering', vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. 'This noble truth of the ending of suffering should be realized', vision, insight, wisdom, true knowledge, and clarity arose in me. 'This noble truth of the ending of suffering has been realized', vision, insight, wisdom, true knowledge, and clarity arose in me.

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

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

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.’

For one brought to old age, there are no shelters.

At Sāvatthi.

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

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

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.

At Sāvatthi.

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

1 And what, bhikkhus, is the peril of waves? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am |immersed in::afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|.' Then, after he has thus gone forth, his spiritual companions advise and instruct him: 'You should walk forward like this, walk back like this, look ahead like this, look aside like this, draw in your limbs like this, stretch them like this, you should wear your robes and carry your outer robe and bowl like this.' He thinks to himself: 'Formerly, when I was a layperson, I gave advise and instruction to others. But now these [monks], who are young enough to be my sons or grandsons, presume to advise and instruct me.' Becoming |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, he gives up the training and |returns to the household life::reverts back to the lay-life, secular world [hīnāyāvattati]|. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of waves. The peril of waves, bhikkhus, is a designation for anger and irritation. This is called the peril of waves.

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

4 And what, Byagghapajja, is |accomplishment in wisdom::success in understanding [paññāsampadā]|? Here, Byagghapajja, a son of a good family is wise, endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This, Byagghapajja, is called accomplishment in wisdom.

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.

Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. Then, a householder or a householder's son comes to him and invites him for the next day's meal. If he wishes, Jīvaka, the bhikkhu accepts the invitation.

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

Depending on the eye and |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]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The eye is |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise. Forms are impermanent, changing, becoming otherwise. Thus this duality is |unsteady::unstable, shaky, fickle [cala]| and |wavering::tottering, wobbly [byatha]|, impermanent, changing, becoming otherwise. Eye-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-consciousness has arisen in dependence on a condition that is impermanent, how could it be |permanent::stable, not in flux [nicca]|?

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.

Having abandoned the human |yoke::harness, a wooden crosspiece that is fastened over the necks of two animals and attached to the plow or cart that they are to pull [yoga]|, transcending the divine yoke; Unyoked from all yokes, him I call a true sage.

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

Then, when the night was ending, a certain deity of surpassing beauty, illuminating the entire hot spring, approached the venerable Samiddhi. Having drawn near, she stood in the air and addressed the venerable Samiddhi in verse:

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.

That is, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.

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

When, upon investigating, he understands thus: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him,’ then he examines him further thus: ‘Is this venerable one |permanently restrained::not restrained by fear or danger [abhayūparata]|, or is he |temporarily restrained::restrained due to fear or seeing danger [bhayūparata]|? Does he abstain from sensual pleasures due to being |free from passion::free from intense desire, strong emotion, infatuation, obsession, lust [vītarāgatta]| through the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|? When he examines him, he comes to know: ‘This venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire.’

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.

1 Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| are established in him, along with |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| towards the teacher. This, bhikkhus, is the first cause, the first 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] Bhikkhus, when a bhikkhu, having attended to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, aversion, or delusion arise, then by attending to another sign connected with what is wholesome, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 2] When he examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 3] When he disregards those thoughts and does not give attention to them, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 4] When he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 5] When, with teeth clenched and his tongue pressing against the roof of his mouth, he restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

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

Thus, he understands aging and death, the arising of aging and death, the ending of aging and death, and the way of practice that is suitable for leading to the ending of aging and death. He then practices and lives according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete ending of suffering, for the ending of aging and death."

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

"Friend, when a bhikkhu knows, as it truly is, 'whatever is subject to arising, all that is |subject to ending::liable to naturally end [nirodhadhamma]|,' to that extend, a bhikkhu's vision is well purified."

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

At Sāvatthi.

The Buddha observes moths drawn to the light of oil lamps, and reflects on the nature of attachment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, under the dark night sky, illuminated only by oil lamps, the Blessed One sat in the open.

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: 'Through the complete exhaustion of the three fetters and the weakening of |craving, aversion, and confusion::lust, ill will, and delusion, misperception, illusion [rāgadosamoha]|, may I become a once-returner, returning only once more to this world and then making an ending of suffering,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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.

He who, while seeking his own happiness, harms with a stick beings who desire happiness, will not find happiness after passing away.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. During that time, several young boys between Sāvatthi and Jeta's Grove were hitting a snake with sticks. Then, in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Sāvatthi for alms. The Blessed One saw those boys between Sāvatthi and the Jeta's Grove hitting the snakes with sticks.

The Buddha explains the characteristics of an immature and wise person.

"Bhikkhus, an |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| is known by their actions, a wise person is known by their actions; conduct is what makes one shine. An immature person should be recognized by three qualities. What are these three? Bodily misconduct, verbal misconduct, and mental misconduct.

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

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

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

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

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

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

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

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

The Buddha describes the four elements of earth, water, fire, and air in brief.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park...

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by directly knowing.

3) Furthermore, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.' He suffuses, pervades, fills, and permeates his entire body with ease devoid of joyful pleasure, so that there is no part of his entire body that is not suffused with ease devoid of joyful pleasure. Just as, bhikkhus, in a pond of blue, red, or white lotuses, some lotuses born in the water grow entirely submerged, and remain nourished from within by cool water that thoroughly suffuses, pervades, fills, and permeates them from their tips to their roots, leaving no part untouched by cool water. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with ease devoid of joyful pleasure, so that there is no part of his body that is not suffused with ease devoid of joyful pleasure. This, bhikkhus, is the third cultivation of the noble fivefold right collectedness.

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

Further, with the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.'

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

13) He trains himself: “While breathing in, I shall |watch instability::observe impermanence [aniccānupassī]|”; he trains himself: “While breathing out, I shall watch instability.” 14) He trains himself: “While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|”; he trains himself: “While breathing out, I shall watch fading of desire.” 15) He trains himself: “While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|””; he trains himself: “While breathing out, I shall watch ending.” 16) He trains himself: “While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|”; he trains himself: “While breathing out, I shall watch relinquishment.”

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

If, friend, the eye were the fetter of forms, or forms were the fetter of the eye, then |the spiritual life would not be discerned for the complete ending of suffering::because as long as one has the six sense bases, one would always be fettered to the six sense objects and thus awakening would not be possible.|. But because the eye is not the fetter of forms, nor are forms the fetter of the eye—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

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

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

At Sāvatthi.

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

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

Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.

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

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

At Sāvatthi.

Venerable Mahāmoggallāna is sitting in meditation posture, aligning his body upright, and having set up mindfulness immersed in the body. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the venerable Mahāmoggallāna was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, and with |mindfulness immersed in the body::mindfulness related to the body, focused within [kāyagata + sati]|, |well-established::fully engaged [sūpaṭṭhita]| internally.

The Blessed One instructs the bhikkhus on the unborn, unbecome, unmade, unconditioned.

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was addressing the bhikkhus on a topic related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, instructing, encouraging, inspiring, and gladdening them. The bhikkhus listened attentively, earnestly, and with a concentrated mind, absorbing the Dhamma with keen ears.

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.

"When, Brahmin, a bhikkhu is devoted to wakefulness, the Tathāgata further instructs him: 'Come, bhikkhu, be endowed with mindfulness and full awareness. Be fully aware when going forward and returning; be fully aware when looking ahead and looking away; be fully aware when bending and stretching; be fully aware when carrying the outer robe, the bowl and wearing robes; be fully aware when eating, drinking, consuming food, and tasting; be fully aware when defecating and urinating; be fully aware when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.'

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These, bhikkhus, are the seven kinds of wealth.

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

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

The Blessed One sees a group of young brāhmaṇas passing by, appearing to be mocking.

Thus have I heard—At one time, the Blessed One was wandering on tour among the Kosalans together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. Now, at that time, several |young brāhmaṇas::[typically of a brāhmaṇa] youngsters, young boys [māṇavakā]| were passing by not far from the Blessed One in a |mocking manner::appearing to be jeering, laughing at, making fun of [sadhāyamānarūpa]|. The Blessed One saw the group of young brāhmaṇas passing by at a distance, appearing to be mocking.

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

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

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

One disregarding |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, detesting it, who says, "I am your friend"; But does not do what can be done, one should know of him: "he is not my friend."

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

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

The Buddha describes three cases where vigour should be applied.

"Bhikkhus, in three cases, |vigour::effort, energy, and enthusiasm, lit. to be burned [ātappa]| should be applied. What three? 1) Vigour should be applied for the non-arising of unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities. 2) Vigour should be applied for the arising of unarisen |wholesome::healthy, beneficial, useful [kusalesu]| mental qualities. 3) Vigour should be applied for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, disagreeable, and life-threatening. In these three cases, bhikkhus, vigour should be applied.

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

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the venerable Subhūti was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, having entered |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| |free of thinking::without thought, a second jhāna or above [avitakka]|.

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

And what, bhikkhus, is the ending of sensual pleasures? The ending of contact, bhikkhus, is the ending of sensual pleasures. And this very Noble Eightfold Path is the way of practice leading to the ending of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.

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

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the fading away of joyful pleasure, you will dwell in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. You will enter and dwell in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.'

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

At Sāvatthi.

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

Thus have I heard—At one time, the venerable Ānanda and the venerable Bhadda were dwelling at |Pāṭaliputta::capital of Magadha, modern Patna|, at the Kukkuṭa's park. Then, in the evening, the venerable Bhadda, having arisen from seclusion, approached the venerable Ānanda. Having approached, he exchanged greetings with the venerable Ānanda and, after engaging in a pleasant and friendly conversation, sat down to one side. After sitting down, the venerable Bhadda said this to the venerable Ānanda:

Where children honor their mother and father, those families are said to dwell with Brahmā.

"Bhikkhus, those families are said to dwell with Brahmā where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

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

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

The Buddha shares the three unwholesome thoughts - 1) concerning one's reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.

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

The Buddha crossed the flood of suffering without any support and without struggling.

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

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

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

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

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

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

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

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.

They wisely attend to: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

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

"Just as, friends, the footprints of all jungle creatures are encompassed by the elephant's footprint, which is declared the largest due to its size; similarly, friends, all wholesome teachings are encompassed by the Four Noble Truths. Which four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering.'

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

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

An awakened person has transcended fear through going beyond their own attachments.

Thus have I heard—At one time, the Blessed One was staying in |Pāvā::name of a city, presently Pawapuri|, at the Ajakalāpaka shrine, the |burial site::grave, burial mound [cetiya]| of the |native spirit::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]| Ajakalāpaka. At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down. Then the native spirit Ajakalāpaka, wishing to arouse fear, trepidation, and hair-raising awe in the Blessed One, approached him. Drawing near, the spirit stood not far from the Blessed One and made strange, unsettling sounds three times: "Akkulo! Pakkulo!" He then said, "This is your |demon::evil spirit [pisāca]|, ascetic!"

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

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

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

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

These two bright qualities protect the world - 1) sense of shame and 2) moral dread.

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

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

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

A person who has done good, has done what is wholesome, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds, does not feel remorse.

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

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

At Sāvatthi.

The Buddha expresses an inspired utterance contrasting one who has comprehended the nature of reality with one who is with possessions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, a certain lay disciple from |Icchānaṅgala::name of a Brahman village in Kosala [icchānaṅgala]| had arrived in Sāvatthi for some business. Having completed that business in Sāvatthi, he approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. As he was seated to one side, the Blessed One said to him: “After a long time, lay disciple, you have made this effort, that is, for coming here.”

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

And what, bhikkhus, is the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|? With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is called the noble truth of the ending of suffering.

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

“Bhikkhus, the |foremost::chief, best [agga]| of my bhikkhu disciples in |experience::lit. knowing nights [rattaññū]| is |Aññāsi Koṇḍañña::first person to realize the Buddha's teaching; lit. Koṇḍañña understood [aññāsikoṇḍañña]|.

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

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

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains the nature of aging and the impermanence of life in these verses, as well as the state of an Arahant.

Indeed, life is brief, Even a hundred years pass swiftly by; Whoever may live beyond this, Still, ultimately, is worn away by old age.

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

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

The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.

"Bhikkhus, these are the four things. What four? There are, bhikkhus, things that should be fully comprehended by directly knowing; there are, bhikkhus, things that should be abandoned by directly knowing; there are, bhikkhus, things that should be developed by directly knowing; there are, bhikkhus, things that should be personally realized by directly knowing.

The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

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

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

Then indeed, the venerable Sāriputta approached the Blessed One. Having drawn near and paid respects, he sat down to one side.

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Visākhā, also known as Migāramātā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra's mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma|, had some matter concerning King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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 describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

I see the pure, the supreme, the free from disease, Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises.

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

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

The Buddha observes the King Pasenadi as huffing and puffing and advises him on moderation in eating.

At Sāvatthi.

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

At Sāvatthi.

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

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.' ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another's affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

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.

"'One does not discern, one does not discern,' friend, that is why one is called undiscerning. And what |does one not discern::does not clearly distinguish, does not understand [nappajānāti]|? One does not discern: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.' One does not discern: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|.' One does not discern: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.' One does not discern: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' 'One does not discern, one does not discern,' friend, that is why one is called undiscerning."

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.

There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that aspiration, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this teaching and training.

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

With the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.'

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

"Pukkusāti, bhikkhus, was wise. He practiced in accordance with the Dhamma and did not trouble me with matters related to the Dhamma. Pukkusāti, bhikkhus, with the |cessation::ending| of the five lower fetters, has been reborn spontaneously and will attain final Nibbāna there without returning from that world."

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

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

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

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

The Buddha expresses an inspired utterance on the qualities that make one a true brahmin.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the foot of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

At Sāvatthi.

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

At Sāvatthi.

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

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

A bhikkhu endures sharp, severe, and painful bodily sensations caused by the results of past actions, while remaining mindful and fully aware, untroubled by the experience.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, a certain bhikkhu was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]| and |aligning::guiding, directing, setting [paṇidhāya]| his body in an |upright::straight, erect [uju]| posture. Enduring sharp, severe, and painful |bodily sensations::pleasant, unpleasant, or neutral felt experience, feeling, second of the five aggregates [vedana]| that were caused by the results of past actions, he remained |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]| and |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |untroubled::not annoyed, not upset [avihaññamāna]| by the experience.

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

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

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.

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

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

At Sāvatthi.

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

“Bhikkhus, the |foremost::chief, best [agga]| of my bhikkhunī disciples in |experience::lit. knowing nights [rattaññū]| is |Mahāpajāpati Gotamī::Buddha's foster-mother; first bhikkhunī to ordain [mahāpajāpatigotamī]|.

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

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

The Buddha uses a simile of a cracked drum to illustrate that the profound teachings of the Tathāgata will disappear in the future as people lose interest in them.

At Sāvatthi.

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

Thus have I heard — At Sāvatthi.

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

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

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

He perceives |all::In this section, all phenomena of personal identity are collected together and shown as singlefold. This idea of totality can form the basis for philosophies of the pantheistic or monistic type, depending on the relation posited between the self and the all [sabba]| as all. Having perceived all as all, he conceives all, he conceives [himself] in all, he conceives [himself apart] from all, he conceives all to be 'mine,' he delights in all. Why is that? Because he has not fully understood it, I say.

Where children honor their mother and father, those families are said to dwell with Brahmā.

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

The Venerable Sāriputta describes his experience of the first jhāna.

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

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, King Pasenadi of Kosala was staying together with Queen Mallikā in the upper palace. Then King Pasenadi of Kosala said to Queen Mallikā: "Mallikā, is there anyone |dearer::more beloved [piyatara]| to you than yourself?"

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

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

A laywoman should wish for her daughter to become like the foremost female lay disciples Khujjuttarā and Nandamātā, and if she goes forth, may acquisitions, respect, and popularity not come upon her while she is still a trainee.

At Sāvatthi.

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

"Bhikkhus, before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I developed and frequently practiced five qualities. What five?

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

"Here alone is purity," they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

Then, Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting there, Ugga the royal minister said to the Blessed One: “Venerable sir, it is truly wonderful, truly marvelous—how immensely wealthy this Migāra of Rohaṇa is, how rich, how abundant in possessions!”

A laywoman should wish for her son to become like the foremost lay disciples Citta and Hatthaka, and if he goes forth, wish that acquisitions, respect, and popularity not come upon him while he is still a trainee.

At Sāvatthi.

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and Brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.

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

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

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. 3) With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

DhammaPada verses 33-43 share about the nature of the mind, the drawbacks of an untamed mind, and the benefits of protecting and restraining the mind. Those who restrain the mind will be freed from the shackles of death. Not even one's own mother, father, or any other relatives can do as much good as a rightly oriented mind can.

The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|, difficult to guard and hard to hold back; The wise one makes it |exact::upright [uju]|, like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.

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.

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

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

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

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

At Sāvatthi.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is generosity.

"Bhikkhus, there are these four streams of merit, outflows of good, and supports for ease. What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. This is the first stream of merit, outflow of good, and support for ease.

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

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

The Buddha explains how to deal with insult and abuse without arising resentment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects were not honored, not respected, not revered, not venerated, and did not receive robes, alms food, lodging, and medicinal requisites for the sick.

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One:

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

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

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

At Sāvatthi.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

At Sāvatthi.

The Buddha explains why Venerable Pilindavaccha addresses the bhikkhus with the term 'outcaste'.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Now, at that time, venerable Pilindavaccha was addressing the bhikkhus with the term 'outcaste'. Then, several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. While seated to one side, those bhikkhus said this to the Blessed One: "Venerable sir, venerable Pilindavaccha is addressing the bhikkhus with the term 'outcaste'."

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

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

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

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

Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

At one time, the Blessed One was dwelling at |Ñātika::also known as Nātika or Nādika. It was a town in the Vajjī region, located between Vesālī and Koṭigāma|, at the Brick House. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

"There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for existence, craving for something to be [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Truly, we live happily, |free from hatred::free from animosity, friendly [averī]| among the hateful; Among those who are hostile, we dwell free from animosity.

Three kinds of persons are found in the world - 1) one like a rainless cloud, 2) one like a cloud that rains in a certain area, and 3) one like a cloud that rains everywhere.

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

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

At Sāvatthi.

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

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

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

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

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

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

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

Then, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta's grove, approached the Blessed One. Having drawn near and paid homage to the Blessed One, she stood to one side. Standing there, the deity said this to the Blessed One:

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

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

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

At Sāvatthi.

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

At Sāvatthi.

The Buddha describes 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.

And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the Four Noble Truths? Here, bhikkhus, a bhikkhu discerns as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he discerns as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he discerns as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' and he discerns as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

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

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

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

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

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.

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

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

While standing to one side, the young deity Anāthapiṇḍika recited these verses in the presence of the Blessed One:

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

At Sāvatthi.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

At Sāvatthi.

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

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

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

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

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

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

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

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

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

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

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

The Blessed One explains the two thoughts that frequently arise in him - the thought of safety for beings and the thought of seclusion.

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

The Buddha describes the four kinds of persons found existing in the world - those with little learning who are not accomplished by that learning, those with little learning who are accomplished by that learning, those with much learning who are not accomplished by that learning, and those with much learning who are accomplished by that learning.

"There are these four kinds of persons found existing in the world. Which four?

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

Then the Venerable Sāriputta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated there, the Venerable Sāriputta addressed the Blessed One thus:

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

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

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

There, the venerable Sāriputta addressed the bhikkhus:

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

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

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world's relentless course of decay and death.

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

"Bhikkhus, I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. For one with good friends, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline."

The Buddha describes four cases of deeds, and how an immature person and a wise person are to be understood by their responses to deeds that are disagreeable but lead to benefit and deeds that are agreeable but lead to harm.

"Bhikkhus, there are these four cases of deeds. What four?

The eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

The Blessed One said this:

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

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

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

At Sāvatthi.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

"Bhikkhus, there are two hopes that are difficult to abandon. What are the two? The |hope for acquisitions::desire for gain, expectation of acquisition [lābhāsā]| and the |hope for long life::desire for long life, expectation of existence [jīvitāsā]|. These, bhikkhus, are the two hopes that are difficult to abandon."

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

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

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

At Sāvatthi.

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

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

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.

At Sāvatthi.

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

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

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

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

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

At Sāvatthi.

The Blessed One teaches Visākhā on the nature of attachment and suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Visākhā's, also known as Migāramātā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra's mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma| pleasing and beloved granddaughter had passed away. Then, Visākhā, with wet clothes and hair, approached the Blessed One during the day; having approached, she paid homage to the Blessed One and sat down to one side. As she was seated to one side, the Blessed One addressed her:

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

"Bhikkhus, there are these three kinds of persons found existing in the world. What three? 1) There is a person who |should not be associated with::should not be followed [na sevitabba]|, |should not be kept company with::should not be friended [na bhajitabba]|, and should not be attended to closely. 2) There is a person who should be associated with, should be kept company with, and should be attended to closely. 3) And there is a person who should be associated with, should be kept company with, and should be attended to closely with honor and respect.

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

At Sāvatthi.

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

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

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

At Sāvatthi.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

At one time, the Blessed One was dwelling at |Āḷavi::name of a town and the surrounding country where the Buddha often stayed and taught. Geographically, Āḷavī was located between Sāvatthi and Vesālī [āḷavī]|, at the Aggāḷava shrine. There the Blessed One addressed the bhikkhus:

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

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

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

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

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

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

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

At Sāvatthi.

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

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

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

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

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

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

At Sāvatthi.

Several synonyms for Nibbāna are described - such as, the taintless, the truth, the far shore, the subtle, the hard to see, the unaging, the stable, the non-disintegrating, the signless, the non-proliferation, the peaceful, the deathless, the excellent, the auspicious, the safe, the wearing away of craving, the wonderful, the marvelous, the freedom from calamity, the state free from calamity, Nibbāna, the blameless, dispassion, purity, freedom, the non-clinging, the island, the security, the protection, and the shelter.

I will teach you, bhikkhus, about the taintless and the way of practice leading to the taintless. Listen to this. And what, bhikkhus, is the taintless? …

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

"There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings."

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

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

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

At Sāvatthi.

Venerable Sāriputta clarifies on a teaching on how liberation is to be verified. He shares a simile of the stone pillar.

Discourse on the Stone Pillar

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

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

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

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

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

"Bhikkhus, there are these two kinds of |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. What two? One who |takes responsibility::carries burden [bhāra + vahati]| for what has |not yet come::not arrived, not present [anāgata]|, and one who does not take responsibility for what has |come::arrived [āgata]|. These are the two kinds of immature persons, bhikkhus."

How an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

"These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state 'do not grow old' when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state 'do not fall ill' when subject to illness ... (3) 'do not die' when subject to death ... (4) 'do not perish' when subject to perishing ... (5) 'do not be lost' when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.

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

"Bhikkhus, there are these six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. What are the six?

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

At Sāvatthi.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

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

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

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

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

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

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

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

"Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans."

Five ways to overcome arisen resentment

The Second Discourse on Removing Resentment

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

Thus have I heard—At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were on a journey in the Dakkhināgiri region together with a large community of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore::last chapter of the Sutta Nipāta [pārāyanaṁ]|.

The Words of the Buddha project is dedicated to restoring the Buddha's teachings through accessible translations and by offering tools to support learning and reflection.

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

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

At Sāvvathi.

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

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

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Then, in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on almsround in Vesāli and returning from his almsround after his meal, the Blessed One addressed Venerable Ānanda: "Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day's abiding."

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Sāḷha, Migāra's grandson, and Sāṇo, Sekhuniya's grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra's grandson:

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

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

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

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

The Buddha 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]|.

An Anthology of Discourses from the Pali Canon

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The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:

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

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

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

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

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

"Bhikkhus, when the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?"

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

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

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

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

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

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

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

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

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

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

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

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

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

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

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

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

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

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

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

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

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

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

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

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