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

“Bhikkhus, a person endowed with two |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]| is cast into |heaven::a blissful realm, celestial world [sagga]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there. Which two? |Auspicious::fine, excellent [bhaddaka]| conduct and auspicious |views::concepts, theories, attitudes, philosophies [diṭṭhiyā]|. Indeed, bhikkhus, a person endowed with these two mental qualities is cast into heaven, just as if they were carried and placed there.”

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

“Bhikkhus, a person endowed with two |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]| is cast into |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there. Which two? |Harmful::injurious, destructive, bad, or evil [pāpaka]| conduct and harmful |views::concepts, theories, attitudes, philosophies [diṭṭhiyā]|. Indeed, bhikkhus, a person endowed with these two mental qualities is cast into hell, just as if they were carried and placed there.”

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.

And how, bhikkhus, is a bhikkhu one of virtuous conduct? Here, bhikkhus, a bhikkhu is ethical, lives restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. This is how, bhikkhus, a bhikkhu is one of virtuous conduct.

The Buddha shares the three grounds for making merit through cultivation of 1) giving, 2) ethical conduct, and 3) a mind of loving-kindness.

“Bhikkhus, there are these three grounds for making merit. What are the three? The ground for making merit through |giving::the act of giving or donating, with an intention to give [dāna]|, the ground for making merit through |ethical conduct::virtue, moral integrity [sīla]|, and the ground for making merit through |cultivation::development, meditation [bhāvanā]|. These, bhikkhus, are the three bases for meritorious action.”

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

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

The 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.

1 Bhikkhus, it is because of misunderstanding and not penetrating noble |ethical conduct::virtue, moral integrity [sīla]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.

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.

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

The Buddha describes four kinds of people based on their ethical conduct and the qualities of their associates, comparing them to trees made of softwood or heartwood and surrounded by softwood or heartwood trees.

1 And how, bhikkhus, is a person made of softwood and surrounded by softwood? Here, bhikkhus, a certain person is |unprincipled::without regard for ethical conduct [dussīla]| and |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]|, and their |associates::circle, community, following [parisā]| are also unprincipled and endowed with harmful qualities. In this way, bhikkhus, a person is made of softwood and surrounded by softwood. Just as, bhikkhus, a tree made of softwood is surrounded by softwood tress, so too, bhikkhus, I speak of this kind of person as its counterpart.

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, Ānanda, wholesome ethical conduct has non-regret as its purpose and benefit. Non-regret has joy as its purpose and benefit. Joy has joyful pleasure as its purpose and benefit. Joyful pleasure has tranquility as its purpose and benefit. Tranquility has ease as its purpose and benefit. Ease has collectedness as its purpose and benefit. Collectedness has understanding and insight into things as they truly are as its purpose and benefit. Understanding and insight into things as they truly are has disenchantment as its purpose and benefit. Disenchantment has fading of desire as its purpose and benefit. Fading of desire has understanding and insight into liberation as its purpose and benefit. Thus, Ānanda, wholesome ethical conduct gradually leads step by step to the |ultimate::foremost, chief [agga]|.”

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

Better to swallow an iron ball, blazing like a fiery flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and unrestrained person, to consume alms given by the people.

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

“Householders, it is due to |unethical conduct::conduct not in line with the Dhamma [adhammacariyā]| and |unwholesome behavior::immoral conduct, disharmonious behavior [visamacariyā]| that some beings, with the breakup of the body, after death, are reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. And it is due to |ethical conduct:: condcut in line with the Dhamma [dhammacariyā]| and |wholesome behavior::harmonious behavior, good conduct [samacariyā]| that some beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”

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

Here, bhikkhus, a certain son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in 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.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor disparages others. He is not intoxicated [with self-importance] on account of those acquisitions, respect, and popularity, nor does he become negligent, nor grow in negligence. Being |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, he succeeds in the |accomplishment of ethical conduct::attainment of virtue [sīlasampadā]|. He is delighted with the accomplishment of ethical conduct, and his intention is fulfilled. He exalts himself on account of it, and disparages others thus: ‘I am virtuous, of good character; these other bhikkhus are immoral, of bad character.’ On account of the accomplishment of ethical conduct, he becomes intoxicated [with self-importance], acts with negligence, falls into negligence, and being negligent, he dwells in suffering.

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

Whoever, once solitary in conduct, now engages in sexual activity; He resembles a broken vehicle, and is deemed lowly by ordinary people.

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.

Just as a noble horse is restrained by the whip, be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |feeling a sense of urgency::anxiety [saṁvega]|; By |faith::confidence, conviction, trust [saddha]|, by |virtue::ethical conduct, moral integrity [sīla]| and with |energy::persistence, willpower, determination [vīriya]|, with |collectedness::with a stable mind, with mental composure, with concentration [samādhinā]| and |discernment of mental qualities::investigation of reality [dhammavinicchaya]|; Fully endowed with wisdom and ethical conduct and |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]|, you will abandon this considerable suffering.

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

Having gone forth, he avoided, |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| with his body; Having abandoned |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, he purified his livelihood.

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.”

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.

He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with his requisites. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.

Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, 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 |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |unprincipled::without regard for ethical conduct [dussīlā]| come together and associate with the unprincipled; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra’s domain and shine like the sun.

“Bhikkhus, a bhikkhu endowed with these three qualities transcends |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|'s domain and shines like the sun. What three? Here, bhikkhus, a bhikkhu is endowed with: The perfected aggregate of |virtue::ethical conduct, moral integrity [sīla]|, the perfected aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the perfected aggregate of |wisdom::distinctive knowledge, discernment [paññā]|—a bhikkhu endowed with these three qualities transcends Māra’s domain and shines like the sun.”

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

“Just as, bhikkhus, the forerunner and the precursor of the sunrise is the dawn; so too, bhikkhus, the forerunner and precursor for the arising of the Noble Eightfold Path in a bhikkhu is the |accomplishment of virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu accomplished in virtue, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

Better to swallow an iron ball, blazing like a fiery flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and unrestrained person, to consume alms given by the people.

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.

In the same way, bhikkhus, a bhikkhu who, relying on |virtue::moral conduct, ethical behavior [sīla]| and being established in virtue, cultivates the seven factors of awakening and develops them frequently, attains greatness and expansiveness in regard to the |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]|. And how, bhikkhus, does a bhikkhu, relying on virtue and being established in virtue, cultivate the seven factors of awakening and develop them frequently, thereby attaining greatness and expansiveness in regard to the mental qualities?

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.

“There is that kind of wealth, Ugga, this I don’t deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and disagreeable heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, or disagreeable heirs. 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 seven kinds of wealth, Ugga, cannot be taken away by fire, water, kings, thieves, or disagreeable heirs.

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.

One who has discarded impurity, |who is virtuous::has regard for ethical conduct| and |collected::well-composed, completely calm, totally settled, attentive [susamāhita]| [in mind]; Endowed with self-restraint and honesty, is indeed worthy of the robe.

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

Bhikkhus, this thought occurred to me: ‘Of what kind of deed of mine is this the fruit? Of what deed’s result is it that I now possess such great power and influence?' Then, it occurred to me: ‘This is the fruit of three [kinds of] deeds, the result of three kinds of deeds that I now possess such great power and influence. These are: |giving::the act of giving or donating, with an intention to give [dāna]|, |discipline::taming [dama]|, and |comprehensive restraint::holistic ethical discipline [saññama]|.’”

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

Endowed with |virtue::morality, ethical conduct [sīla]| and |vision::realization [dassana]|, firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |who knows the truth::who understands the reality, knowing the four noble truths by personal experience [saccavedī]|; Who does what ought to be done, such a person is dear to the people.

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

“Bhikkhus, a |wise person::someone who is astute, intelligent, learned, skilled [paṇḍita]| |aspiring::wishing, desiring [patthayamāna]| for the three kinds of |happiness::ease, comfort, pleasure, contentment [sukha]| should safeguard their |virtue::moral conduct, ethical behavior [sīla]|. What three? 1) ‘May |praise::approval, acclaim, admiration [pasaṁsa]| come to me’—for this, a wise person should safeguard their virtue. 2) ‘May |wealth::possessions, property, riches [bhoga]| arise for me’—for this, a wise person should safeguard their virtue. 3) ‘Upon the breakup of the body, after death, may I be reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|'—for this, a wise person should safeguard their virtue. These are the three kinds of happiness for which a wise person should safeguard their virtue.”

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

|Action::deed, volitional act [kamma]|, |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]|, and |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |virtue::moral conduct, ethical behavior [sīla]| and an excellent way of life; By these, the mortals are purified, not by lineage or by wealth.

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

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

The 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.

4. He is |virtuous::ethical, moral [sīlavant]|, dwelling restrained by the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the |training guidelines::the Buddha’s teaching instructions for an individual [sikkhāpada]|. This, bhikkhus, is the fourth cause, the fourth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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.

Not for one’s own sake, nor for another’s, nor desiring son, wealth, or land; One should not wish for prosperity through |misconduct::immoral behavior, unjust means, cheating [adhammena]|, one should be ethical, righteous and wise.

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.

For the one whose conduct is extremely |unprincipled::without regard for ethical conduct, immoral [dussīla]|, like a creeping vine that |envelopes::spreads over, overpowers [otthata]| a |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|; He brings himself to such a state, as an enemy would wish for him.

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.

Better to swallow an iron ball, hot like a blazing flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and |unrestrained::uncontrolled [asaññata]| person, to consume the |community’s alms food::food offered by the people [raṭṭhapiṇḍa]|.”

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.

Sandalwood as well as tagara, lotus and also jasmine; Of all these kinds of fragrances, the fragrance of |virtue::ethical conduct, moral integrity [sīla]| is unsurpassed.

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

Even if one were to live a hundred years, |unprincipled::without regard for ethical conduct [dussīla]| and |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; Better is a single day of life, of a |virtuous::ethical, moral [sīlavant]| person who meditates.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

Endowed with |faith::confidence, conviction, trust [saddha]| and |virtue::ethical conduct, moral integrity [sīla]|, who has fame and wealth; Wherever he goes, there he is |honored::venerated [pūjita]|.

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.

Not having lived the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and not having obtained wealth in youth; They |brood::obsess, think moodily [jhāyati]| like |old herons::old cranes [jiṇṇakoñca]|, in a pond depleted of fish.

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.

[The Blessed One]: “He who is grounded in |virtue::moral conduct, ethical behavior [sīla]| and |wise::intelligent, discerning [sapañña]|, cultivating the [higher] mind and wisdom; A |discerning::astute, wise [nipaka]| bhikkhu |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, he will disentangle this knot.

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

“Living the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| among sensual pleasures, (Metteyya,” said the Buddha) “|free from craving::without wanting, yearning, longing, attachment [vītataṇhā]|, ever |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]|; A bhikkhu who is |quenched::liberated from mental defilements [nibbuta]|, having |understood::comprehended [saṅkhāya]|, for him there is no perturbation.

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.

1) And what kind of person, bhikkhus, should not be associated with, should not be kept company with, and should not be closely attended to? Here, bhikkhus, a certain person is |deficient::lacking, inferior [hīna]| in |virtue::moral conduct, ethical behavior [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and |wisdom::distinctive knowledge, discernment [paññā]|. Such a person should not be associated with, should not be kept company with, and should not be closely attended to, except out of |compassion::tender heartedness, kindness [anuddayā]| or |sympathy::benevolence, protectiveness, gentle regard [anukampā]|.

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 |virtue::moral conduct, ethical behavior [sīla]|? Here, bhikkhus, a disciple of the Noble Ones abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, abstains from alcoholic drinks and drugs that cause heedlessness. This is called the wealth of virtue.

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.

Understanding the truth of this, the wise one, restrained by |ethical conduct::virtue, moral integrity [sīla]|; should swiftly purify by the way of practice, leading to Nibbāna.

Three kinds of children - 1) one who surpasses their parents, 2) one who follows in their footsteps, and 3) one who falls below them.

And how, bhikkhus, does a child become one who surpasses their parents? Here, bhikkhus, a child’s parents are ones who have not gone to the Buddha, |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, or |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]| for refuge. They do not abstain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from |consuming intoxicants::consuming wine, spirits, or drugs and getting intoxicated [surāmerayamajjappamādaṭṭhāyī]| causing carelessness; they are |unprincipled::without regard for ethical conduct [dussīla]| and |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]|. But their child has gone to the Buddha, Dhamma, and Saṅgha for refuge. They refrain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from consuming intoxicants causing carelessness. They are |virtuous::ethical, moral [sīlavant]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. In this way, bhikkhus, a child becomes one who surpasses their parents.

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.

“And what, bhikkhus, is the noble right collectedness, complete with supporting conditions and requisites, that is, |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, right intention, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, and |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|? |Unification of mind::one-pointedness, concentration, oneness of mind [ekaggatā]| equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.

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.

“Bhikkhus, you should remember Hatthaka of Āḷavī as being endowed with seven wonderful and marvelous qualities. What seven? 1) Hatthaka of Āḷavi is endowed with |faith::confidence, conviction, trust [saddha]|; 2) Hatthaka of Āḷavī is endowed with |virtue::moral conduct, ethical behavior [sīla]|; 3) Hatthaka of Āḷavī is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|; 4) Hatthaka of Āḷavī is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|; 5) Hatthaka of Āḷavī is |very learned::well educated, knowledgeable [bahussuta]|; 6) Hatthaka of Āḷavī is |generous::open-handed [cāgavant]|; 7) Hatthaka of Āḷavī is |wise::intelligent, discerning, insightful, percipient [paññava]|. It is with these seven wonderful and marvelous qualities, bhikkhus, that you should remember Hatthaka of Āḷavī.”

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

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

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

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

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

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

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

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

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

“It would be for the sake of completing an incomplete aggregate of |virtue::moral conduct, ethical behavior [sīla]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one 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, who possesses virtue superior to my own, to whom I could honor and respect and dwell in dependence on.

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, for one who is |unprincipled::without regard for ethical conduct [dussīla]|, there are two destinations: hell or the animal realm.

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

Then it occurred to me, bhikkhus: ‘It would be for the sake of completing an incomplete aggregate of |virtue::moral conduct, ethical behavior [sīla]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one 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, who possesses virtue superior to my own, to whom I could honor and respect and dwell in dependence on.

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.

Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of |virtue::moral conduct, ethical behavior [sīla]|, your aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, your aggregate of |wisdom::distinctive knowledge, discernment [paññā]|, your aggregate of |liberation::release, deliverance, freedom, emancipation [vimutti]|, or your aggregate of the knowledge and vision of liberation?”

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 and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. What is that one quality? It is |recollection of one’s virtue::recollection of one’s ethical conduct [sīlānussati]|. This, bhikkhus, is the one quality that, when cultivated and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

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

Through living together, great king, |virtue::ethical conduct, moral integrity [sīla]| can be known. But that is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is |wise::discerning, percipient [paññavant]|, not |undiscerning::without wisdom [duppañña]|. Through dealings, great king, |integrity::goodness, honesty [soceyya]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |adversity::misfortune, distress [āpadā]|, great king, |resilience::steadfastness, fortitude [thāmas]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |discussion::conversation [sākaccha]|, great king, wisdom can be known. But that too is known only over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning.”

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

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

“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 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.”

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

|Dwell together::keep company [sahāvasa]| with the wise, with the |Noble Ones::distinguished, an ethically noble person, an awakened being [ariya]| who dwell |in seclusion::separated, withdrawn, detached [pavivitta]|; With |meditators::yogis [jhāyi]| who are |resolute::intent, determined [pahitatta]| on their goal, who are |continuously::regularly, reliably [nicca]| |with energy aroused::with initiative [āraddhavīriya]|.”

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

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

The Buddha explains 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.

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.’

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.

Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, and right attention, attains such a |stability of mind::stillness of mind, mental composure [cetosamādhi]| that, when his mind is thus collected, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘Inaction, sir, there are |harmful::injurious, destructive, bad, or evil [pāpaka]| actions; there is the result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’

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.

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

2 And what, Byagghapajja, is |accomplishment of ethical conduct::attainment of virtue [sīlasampadā]|? Here, Byagghapajja, a son of a good family refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, and refrains from |intoxicants::liquor, wine, spirits, drugs, caffeine; substances that promote dwelling without regard for diligence| that cause |negligence::not having regard for diligence, carelessness, heedlessness [pamāda]|. This, Byagghapajja, is called accomplishment of ethical conduct.

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.

If one has little learning and is not composed in moral conduct, He is criticized for both — his virtue and his learning.

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]|.

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.

One who has renounced evil is called a sage, through even conduct, he is called an ascetic; Having cast off his own defilements, he is thus called one who has gone forth.

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

“Whoever has crossed this ocean so hard to cross, full of waves, whirlpools, sharks, and monstrous threats; One with perfect knowledge, who has fulfilled the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”

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, dwell being virtuous, |accomplished in the moral code of conduct::accomplished in the monastic code of discipline, accomplished in harmonious and pure conduct with others [pātimokkha]|. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the |training guidelines::the Buddha’s teaching instructions for an individual [sikkhāpada]|.

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

|Dwell together::keep company [sahāvasa]| with the wise, with the |Noble Ones::distinguished, an ethically noble person, an awakened being [ariya]| who dwell |in seclusion::separated, withdrawn, detached [pavivitta]|; With |meditators::yogis [jhāyi]| who are |resolute::intent, determined [pahitatta]| on their goal, who are |continuously::regularly, reliably [nicca]| |with energy aroused::with initiative [āraddhavīriya]|.”

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, you should train yourself thus: ‘I will be endowed with experiential confidence in the Buddha — thus indeed is the Blessed One: an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. I will be endowed with experiential confidence in the Dhamma... I will be endowed with experiential confidence in the Sangha... I will be endowed with the virtues loved by the Noble Ones — unbroken, unblemished, unspotted, untarnished, leading to collectedness.’ Thus should you train yourself, Dīghāvu.”

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 declare non-action, brahmin, with regards to bodily misconduct, verbal misconduct, mental misconduct, and the many kinds of evil and unwholesome qualities. And I declare action, brahmin, with regards to good bodily conduct, good verbal conduct, good mental conduct, and the many kinds of wholesome qualities. Thus, brahmin, I am a proponent of action and also a proponent of non-action.”

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.

Then the Blessed One addressed the bhikkhus: “Right now, bhikkhus, I will not perform the Uposatha, or recite the moral code of conduct. Now you yourselves, bhikkhus, should perform the Uposatha, should recite the moral code of conduct. It is not possible, bhikkhus, it cannot happen that the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| would perform the Uposatha, or recite the moral code of conduct in an impure assembly.

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

“Friend, supported by five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom. Here, friend, right view is supported by |virtue::ethical conduct, moral integrity [sīla]|, by |learning::hearing [suta]|, by |discussion::conversation [sākacchā]|, by |tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and by |insight::seeing clearly, penetrating internal vision [vipassanā]|. Friend, supported by these five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom.”

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.

1. Here, brahmin, a bhikkhu is |virtuous::ethical, moral [sīlavant]|, one who dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them.

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.

3 Householder, |one who engages in sexual misconduct::one who engages in adultery or behaves wrongly [kāmesumicchācārī]|, dependent on engaging in sexual misconduct, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and mental distress. But for one who has abstained from sexual misconduct, that peril and animosity has subsided.

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.

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.

Sirs, the ascetic Gotama is virtuous, possessing noble ethics, skilled in ethical conduct, and possessing wholesome ethical conduct ...

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

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

The Buddha 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.

Bhikkhus, when the bhikkhu, having known that ‘Craving and unbalanced greed are impurities that defile the mind,‘ has abandoned them, having known that ‘Ill will is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Anger is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Resentment is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Contempt is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Feuding is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Jealousy is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stinginess is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Deceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Treachery is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stubbornness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Aggressiveness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Conceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Arrogance is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Vanity is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Negligence is an impurity that defiles the mind,‘ has abandoned it—Having thus purified his mind, he is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’

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.

“Indeed, Brahmin, it is possible to set forth a gradual training, practice, and practice in this Dhamma and discipline as well. Just as, Brahmin, a skilled horse trainer acquires a fine thoroughbred and initially trains it in the management of the bit, then proceeds to further training; similarly, friend Brahmin, the Tathāgata initially trains a person thus: ‘Come, bhikkhu, be virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, know how to behave and keep to suitable places, see danger even in the slightest fault, and undertake the training by practicing the training rules.’

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.

Wisely reflecting, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’

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

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins unpurified in verbal conduct ... unpurified in mental conduct ... live by an impure livelihood dwell in secluded lodgings in remote forests and woodlands, then owing to the defilement of their impure livelihood, these respected ascetics and brahmins invoke unwholesome fright and dread. I am purified in |verbal conduct::way of speaking, communicating [vacīkammanta]| ... in |mental conduct::mode of thinking, mental action [manokammanta]| ... in livelihood. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with verbal conduct purified ... with mental conduct purified ... with livelihood purified.’ Seeing in myself this purity of verbal conduct ... of mental conduct ... of livelihood, I became even more at ease in dwelling in the forest.

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.

And bhikkhus, what more is there to be done? ‘Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we shall neither reproach ourselves nor others.’ This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, ‘We are endowed with a sense of right and wrong and have fear of wrongdoing, our bodily conduct, verbal conduct, and mental conduct are pure; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,’ and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: ‘Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.’

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.

“1) |Truth::accuracy, reliability [sacca]|, sir Gotama, is the first thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 2) |Spiritual practice::austerity, ascetic practice [tapa]|, sir Gotama, is the second thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 3) |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, sir Gotama, is the third thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 4) |Studying::memorizing chants, learning by heart [ajjhena]|, sir Gotama, is the fourth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. 5) |Generosity::sharing, relinquishment [cāga]|, sir Gotama, is the fifth thing that the brahmins teach for performing merit, for successfully achieving the wholesome. These are the five things that the brahmins teach for performing merit, for successfully achieving the wholesome. What does sir Gotama say about this?”

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 toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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

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

The Buddha describes the 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, a fully awakened being, epithet of the Buddha [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 uses the simile of a monkey caught in a sticky trap to illustrate the dangers of wandering in unsuitable places and the importance of mindfulness.

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

The heart essence of the Buddha’s original teachings

import BookCard from "../../../components/BookCard.astro";

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

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

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

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

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

At Sāvatthi.

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

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

The Buddha 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.

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

Then, early 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 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]|.

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

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

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

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

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

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

Venerable Sāriputta 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 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.

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

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

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

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