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::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| 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; those with |little learning::ignorant, uneducated [appassuta]| come together and associate with the little learned; 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.

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::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; 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; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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

And what, bhikkhus, is the |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the enlightenment of the Tathāgata, acknowledging: ‘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.’ This is called the faculty of faith.

Wholesome giving along with faith and a sense of right and wrong is the way of practice that leads to the world of gods.

“|Faith::confidence, conviction, devotion, trust [saddhā]|, |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, and |wholesome::healthy, beneficial, useful [kusala]| giving, these are the qualities followed by good persons; For this indeed is called the divine path, by this path, one goes to the |world of gods::heavenly realm [devaloka]|.”

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power 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]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

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.

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 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 |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘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.’ This is called the power of faith.

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

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

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.”

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

At that time, a brahmin woman named Dhanañjānī, the wife of a certain brahmin of the Bhāradvāja clan, had |complete confidence::total faith [abhippasanna]| in the Buddha, the Dhamma, and the Saṅgha. Once, while the brahmin woman Dhanañjānī was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance:

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

“It is not proper for you, bhikkhus, sons of good families who have gone forth out of |faith::confidence, conviction, trust [saddha]| from the household life into homelessness, to engage in such a discussion. When you are gathered together, bhikkhus, two things are proper—either a |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| discussion or noble silence.”

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 |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘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.’ This is called the wealth of faith.

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.

Bhikkhus, one who has faith and conviction in these |phenomena::dhammas| in this way is called a faith-follower, who has entered the fixed course of rightness, entered the plane of awakened beings, has left behind the plane of ordinary individuals; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the realm of ghosts; and is incapable of dying without having realized the fruit of stream-entry.

The Buddha visits the dying lay disciple Dīghāvu and guides him to reflect on his solid foundation of faith and virtue (stream-entry), and then on deeper insights into impermanence. After his death, the Buddha declares him a wise non-returner, now bound for final Nibbāna.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.

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.’

A deity asks the Buddha what is good until old age, what is good when established, what is the treasure of humans, and what cannot be stolen by thieves.

[The Blessed One]: “|Virtue::moral conduct, ethical behavior [sīla]| is good until old age. |Faith::confidence, conviction, trust [saddha]| is good when established. |Wisdom::distinctive knowledge, discernment [paññā]| is the treasure of humans. |Merit::good deeds, spiritual wealth [puññā]| is what thieves cannot steal.”

A deity asks the Blessed One what is good when it does not decay, what is good when established, what is the treasure of humans, and what cannot be stolen by thieves.

[The Blessed One]: “|Virtue::moral conduct, ethical behavior [sīla]| is good when it does not decay. |Faith::confidence, conviction, trust [saddha]| is good when established. |Wisdom::distinctive knowledge, discernment [paññā]| is the treasure of humans. |Merit::good deeds, spiritual wealth [puññā]| is what thieves cannot steal.”

A deity asks the Buddha what serves as a person‘s companion, what instructs him, and delighting in what is a mortal freed from all suffering.

[The Blessed One]: “Faith serves as a person‘s companion, |wisdom::distinctive knowledge, discernment [pañña]| instructs him; delighting in |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, a mortal is freed from all suffering.”

A deity asks the Buddha what is a person‘s best treasure, what brings happiness when well practiced, what is sweeter than all tastes, and what kind of life is said to be the best.

[The Blessed One]: “|Faith::confidence, conviction, devotion, trust [saddhā]| here is a person‘s best treasure. The |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, when well practiced, brings happiness. |Truth::accuracy, reliability [sacca]| is sweeter than all tastes. A life lived with |wisdom::distinctive knowledge, discernment [paññā]| is said to be the best.”

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.

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:

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.

For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|, and who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; For one |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|, wisdom does not reach fullness.

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

“Bhikkhus, these are the five faculties. Which five? The faculty of |confidence::faith|, |persistence::energy|, mindfulness, |collectedness::concentration| and wisdom.

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.

Beings come together and associate according to disposition. The distracted come together and associate with the distracted, 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 |distracted::with scattered attention, not collected, not well-composed [asamāhita]| come together and associate with the distracted; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

Having given gifts in this way, the |wise one::who has good judgement [medhāvī]|, rich in faith, with a freed mind; Is reborn in a blissful world, free from affliction and without suffering.

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

... among those whose faith is based on hearing is the laywoman Kālī from Kuraraghara.”

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

... among those who have faith in a person is Jīvaka Komārabhacca.

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.

Relying on the Accomplished One, lay persons, seeking household life; Place faith in the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |meditators::yogis [jhāyi]| possessing noble wisdom.

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.

Bhikkhus, a |faithful::confident, believing, devoted, trusting [saddhā]| laywoman, imploring her |dear::beloved [piya]| and |pleasing::agreeable, likeable [manāpa]| only daughter, should rightly implore her thus: ‘Dear, you should become like the laywoman Khujjuttarā and Nandamātā from Veḷukaṇḍaka’—for, bhikkhus, this is the measure and standard for my female lay disciples, namely, the |laywoman Khujjuttarā::foremost female lay disciple among those who were very learned [khujjuttarā]| and |Nandamātā from Veḷukaṇḍaka::foremost female lay disciple of the Buddha, read about her in [AN 7.53 - Nandamātā sutta](/an7.53). [veḷukaṇḍakiyā]|.

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.

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.

Bhikkhus, a |faithful::confident, believing, devoted, trusting [saddhā]| laywoman, imploring her |dear::beloved [piya]| and |pleasing::agreeable, likeable [manāpa]| only son, should rightly implore him thus: ‘Dear, you should become like the householder Citta and Hatthaka of Āḷavi’—for, bhikkhus, this is the measure and standard for my lay disciples, namely, the |householder Citta::foremost lay disciple of the Buddha in giving Dhamma discourses [citta]| and |Hatthaka of Āḷavi::foremost lay disciple of the Buddha in maintaining a following through the four means of social cohesion. Read more about him in [AN 8.23 - Paṭhamahatthaka sutta](/an8.23). [hatthaka]|.

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.

Who is beyond mere faith, who knows the |unborn::uncreated [akataññū]|, and who has severed connection [to cycle of existence]; Destroyed the possibility, |given up all wants::given up hope, vomited one’s food [vantāsa]|, Such a one is indeed the best of persons.

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

“Those who have |faith::confidence, conviction, trust [saddha]| and |virtue::moral conduct, ethical behavior [sīla]|, |confidence::inspiration, faith, trust [pasāda]| and vision of the Dhamma; they, in time, arrive at |contentment::ease, happiness, pleasant abiding [sukha]|, immersed in 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]| .”

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.

When, having become human, one gains |faith::confidence, conviction, trust [saddha]| in the |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]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|—this is regarded by the gods as a fortunate acquisition.

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 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.

Good is |virtue::morality, ethical conduct [sīla]| lasting until old age, good is faith that is |well established::firmly grounded [patiṭṭhita]|; Good is the acquisition of wisdom, and good is the non-doing of |injurious actions::harmful, bad, potentially evil intention or actions [pāpā]|.

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

Furthermore, bhikkhus, a trainee bhikkhu understands the five faculties: the faculty of |confidence::faith|, the faculty of energy, the faculty of mindfulness, the faculty of |collectedness::concentration|, and the faculty of wisdom. He knows their tendencies, highest points, fruits, and final goals. He does not experience them with the body but sees them clearly with wisdom. This too, bhikkhus, is a method by which a trainee bhikkhu, standing on the plane of a trainee, understands: ‘I am a trainee.’

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

These are the children found in the world— Those who are lay followers, endowed with faith and virtue, generous, and |free from stinginess::selfless, without envy, jealousy, or hostility [vītamacchara]|; Like the moon freed from clouds, they shine brightly among |assemblies::communities [parisā]|.”

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.”

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.

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.

Living |perceiving as unattractive::seeing the disagreeable, considering the drawbacks to beautiful [asubhānupassī]|, well-restrained in the senses; Knowing moderation in eating, with |faith::confidence, conviction, trust [saddha]| and |with energy aroused::with initiative [āraddhavīriya]|; Māra does not overpower that one, like the wind does not overpower a mountain rock.

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.

A person gives |according to what they have faith in::according to what one has confidence in [yathāsaddhaṃ]|, and according to what |inspires one::pleases one [pasādana]|; But whoever is |troubled::upset, disturbed [maṅku]|, about others receiving food and drink; Does not attain |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, whether by day or by night.

The Buddha recounts his striving and meditation under the Nerañjarā river, where he was approached by Māra. The Buddha rejects Māra's temptations and describes the qualities of a true practitioner who conquers Māra's army.

I have |faith::confidence, conviction, trust [saddha]|, and I have |energy::willpower, determination [vīriya]|, and |wisdom::distinctive knowledge, discernment [paññā]| too is present in me; When I am so resolute, why do you ask me to [cling to] life?

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 who |misrepresent::slander, falsely accuse, speak untruthfully about [abbhācikkhanti]| the Tathāgata. Which two? One who is |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]|, |harboring malice::bearing anger, with aversion [dosantara]|, or one who is |devout::faithful, confident, believing, devoted, trusting [saddha]| |with a wrong grasp::with misunderstanding, with a poor comprehension, with an incorrect understanding [duggahitena]|. These are the two who misrepresent the Tathāgata, bhikkhus.”

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

And why, bhikkhus, is talk of faith a difficult topic for the faithless? When discussions of faith occur, the faithless person clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. Why is this so? It is because they do not see nor possess the accomplishment of faith within themselves, which is why they do not experience joy or delight from it. Therefore, for the faithless, talk of faith is difficult.

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.

“What do you think, great king? Suppose a man were to come from the eastern direction, a faithful and reliable person. Approaching you, he would say this: ‘Great king, you should know that I am coming from the east. There, I saw a massive mountain, towering as high as the clouds, advancing while crushing all living beings in its path. Whatever needs to be done, great king, you should do.

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

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

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

7) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]| are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: ‘The defilements are exhausted in me.’

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

'See this son of a good family who, having gone forth from the household life into homelessness out of faith, now dwells entangled in unwholesome, |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities.’ There are deities, too, with psychic powers, who have the divine eye, and who know the minds of others. They see even from a distance but are not seen themselves even when close; they too know the minds of others with their own mind. They too would know me thus:

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

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

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.

Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, it is truly fitting for a son of good family who has gone forth out of faith to stir up energy, thinking: ‘Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving slacken until I have attained what can be attained by human strength, human energy, and human persistence.’

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

6 Venerable sir, it is not unusual that when the Sangha is invited, deities come to me and announce: ‘Such and such a bhikkhu is liberated in both ways, such and such is liberated by wisdom, such and such is a body-witness, such and such has attained through view, such and such is liberated by confidence, such and such is a follower of the Dhamma, such and such is a follower of faith, such and such is virtuous and has good qualities, such and such is immoral and has bad qualities.’ However, venerable sir, when I serve the Sangha, I do not notice myself arousing the thought: ‘I will give more to this one, less to that one.’ Instead, venerable sir, I give with an impartial mind. This, venerable sir, is the sixth wonderful and marvelous quality that is found in me.

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.

- [x] Faithful reproduction from the source texts with a line-by-line fidelity between Pali and English texts. The Pali to English meanings are informed based on [Digital Pali Dictionary](https://digitalpalidictionary.github.io/changelog.html) as well as available English translations. - [x] Preservation words in their original form that are representative of people, a way of practice, a significant term or a place: e.g. bhikkhu, jhāna, Nibbāna, Sāvatthi, etc. - [x] Provide context with tooltips for key terms that can benefit from a broader understanding. - [x] Preserve causality sequence when inferable from the Pāli texts of how things have come to be, how they change and how they fade away, e.g. wearing away of the mental defilements instead of destruction of the taints. - [x] Preserve repetitions in the Pāli texts to maintain the original structure and rhythm of the teachings.

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]|, |insight::understanding, 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 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|.

2 And what, bhikkhus, is the peril of crocodiles? 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 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.’ Then, after he has thus gone forth, his fellow monks advise and instruct him: ‘You may consume this but not that, you may eat thus but not that, you may taste this but not that, you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.’ He thinks to himself: ‘Formerly, when I was a layperson, I consumed whatever I wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, it feels as though these [monks] are placing a gag over our mouths.’ Becoming angry and irritated, he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of crocodiles. The peril of crocodiles, bhikkhus, is a designation for |gluttony::habitual greed or excess in eating [odarikatta]|. This is called the peril of crocodiles.

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

1 And what, Byagghapajja, is |accomplishment of faith::success in confidence [saddhāsampadā]|? Here, Byagghapajja, a son of a good family is endowed with faith, and has faith in the enlightenment of the Tathāgata: ‘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.’ This, Byagghapajja, is called accomplishment of faith.

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

3 And what is the |unsurpassable in acquisitions::the highest in gains [lābhānuttariya]|? Here, bhikkhus, someone obtains a child, obtains a partner, acquires riches, or obtains various kinds of acquisitions; or else they acquire faith in an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this acquisition—I do not deny it. But this kind of acquisition is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence acquires faith in the Tathāgata, or in a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in acquisitions. This kind of acquisition leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in acquisitions. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed acquisition.

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.

1 Here, householder, a disciple of the Noble Ones is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha: ‘The Blessed One is an Arahant, the Fully Awakened One, accomplished in true knowledge and conduct, the Accomplished One, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and human beings, the Buddha, the Blessed One.’

Upon learning that he was not awakened, Bāhiya travels a great distance to seek the Buddha. Upon arriving, he sees the Buddha on alms round and begs for urgent instruction despite the hour. The Buddha gives him a terse training to see only the seen, heard, sensed, and cognized—without clinging. Bāhiya realizes the Dhamma immediately, only to be killed by a charging cow shortly after. The Buddha declares his attainment and honors him.

Then, Bāhiya of the Bark Cloth, hurrying quickly, left Jeta’s Grove and entered Sāvatthi. There, he saw the Blessed One walking on his alms around, |graceful::pleasing, elegant [pāsādika]| and |inspiring confidence::worthy of faith [pasādanīya]|, |calm::at peace [santindriya]| and with a peaceful mind, having arrived at the highest self-mastery and |tranquility::serenity, equilibrium of mind [samatha]|, |tamed::trained, mastered [danta]|, guarded, |restrained in senses::mentally controlled [yatindriya]| — a |noble person::a great man, epithet of an arahant, epithet of the Buddha [nāga]|. After seeing him, Bāhiya approached the Blessed One. Having drawn near to him, he prostrated with his head at the Blessed One’s feet and said: “Venerable sir, may the Blessed One teach me the Dhamma! May the Accomplished One teach me the Dhamma so that it would be for my benefit and |happiness::ease, comfort, contentedness [sukhāya]| for a long time.”

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

There might be, however, venerable sir, for some venerable one, this thought: ‘This venerable one is established in renunciation only on account of mere faith.’ Indeed, venerable sir, this should not be viewed thus. The bhikkhu whose defilements are destroyed, who has fulfilled the spiritual life, done what had to be done, seeing no more duties of his own or any accumulation of the done, due to the wearing away of passion, being free of passion, is established in renunciation; due to the wearing away of aversion, being free of aversion, is established in renunciation; due to the wearing away of delusion, being free of delusion, is established in renunciation.

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.

Bhikkhus, when anyone’s |faith::confidence, conviction, trust [saddha]| has been planted, rooted, and |well established::firmly grounded [patiṭṭhita]| in the Tathāgata through these reasons, expressions, and details, such faith is said to be supported by reasons, |rooted in realization::founded on understanding [dassanamūlaka]|; it is steady and unshakeable by any ascetic or brahmin, by any deity, Māra, or Brahmā, or by anyone in the world. That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well examined in accordance with the Dhamma.”

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.

And what, bhikkhus, is the proximate cause for collectedness? ‘|Ease::contentment, happiness, pleasant abiding [sukha]|' should be said. Indeed, bhikkhus, I declare ease to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for ease? ‘|Tranquility::peace, serenity, stillness [passaddhi]|' should be said. Indeed, bhikkhus, I declare tranquility to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for tranquility? ‘|Joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|' should be said. Indeed, bhikkhus, I declare rapture to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for rapture? ‘|Joy::happiness, gladness [pāmojja]|' should be said. Indeed, bhikkhus, I declare joy to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for joy? ‘|Faith::confidence, conviction, devotion, trust [saddhā]|' should be said. Indeed, bhikkhus, I declare faith to be with proximate cause, not without proximate cause.

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

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

The Buddha explains the four bases of a supportive relationship.

“Bhikkhus, there are these four bases of a supportive relationship. What four? Giving, kind speech, beneficial action, and impartiality.

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

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

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

And what, bhikkhus, is the way of practice leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the faculty of |faith::confidence, conviction, devotion, trust [saddhā]|, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the unconditioned.

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.

“It is fitting for you, Vaccha, to be confused. This Dhamma, Vaccha, is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, understandable only by the wise. It is difficult for you to understand this, being of another view, another faith, another inclination, following a different teacher.

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 way of practice leading to the uninclined? Here, bhikkhus, a bhikkhu develops the faculty of |faith::confidence, conviction, devotion, trust [saddhā]|, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the uninclined.

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.

Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: “There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They are crafty, deceitful, treacherous, |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]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |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]|, |undiscerning::without wisdom [duppañña]|, and uninformed—these, friend Gotama, do not live in close association with you.

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.

'Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics. What four? We have |confidence::inspiration, faith, trust [pasāda]| in the Teacher, we have confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, we have fulfillment of virtues, and our companions in the Dhamma—both householders and monastics—are dear and agreeable to us. These, friend, are the four things declared to us by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, which we, observing in ourselves, say thus: “Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics.”'

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

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

The Buddha 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.

But, bhikkhus, if one encourages, settles, and establishes their unbelieving parents in |experiential confidence::attainment of faith, success in confidence [saddhāsampadā]|, their immoral parents in |being accomplished in ethical conduct::attainment of virtue, moral success [sīlasampadā]|, their stingy parents in |success in charitableness::attainment of generosity [cāgasampadā]|, and their undiscerning parents in |being accomplished in wisdom::attainment of knowledge, success in understanding [paññāsampadā]| — in this way, bhikkhus, one has done enough for their parents and repaid them.”

When venerable Sāriputta meets venerable Puṇṇa Mantāṇiputta, he asks whether the spiritual life is lived for the sake of various purifications—of conduct, mind, view, overcoming doubt, knowing the path, knowing the practice, and knowledge and vision. Venerable Mantāṇiputta explains, with the simile of seven relay chariots, that each stage of purification serves only as a step toward the next, culminating in final Nibbāna without clinging—the true goal of the spiritual life.

“Then, friend, is it for the sake of purification through overcoming of |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| that the spiritual life is lived under the Blessed One?”

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.

7) Just as, bhikkhus, the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, bhikkhus, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhāna]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]|, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabala]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path; this, bhikkhus, is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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 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]|.’ When he has gone forth thus, he acquires |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|. |Delighted::pleased [attamana]| with those acquisitions, respect, and popularity, his intention is fulfilled. He exalts himself on account of them and disparages others thus: ‘I am one with acquisitions, respect, and popularity; these other bhikkhus are unknown and insignificant.’ On account of those acquisitions, respect, and popularity, he |becomes intoxicated [with self-importance]::becomes arrogant [majjati]|, acts with negligence, falls into |negligence::carelessness, heedlessness [pamāda]|, and being negligent, he dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

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

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.

“Venerable Gotama, when sons of good families go forth from household life into homelessness out of faith in you, do they have venerable Gotama for their leader, their helper, and their guide? And do these people follow the example of venerable Gotama?”

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.

So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are crafty, deceitful, treacherous, |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]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |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]|, |undiscerning::without wisdom [duppañña]|, uninformed—Venerable Sāriputta, with this exposition on the Dhamma, shapes them as if knowing their hearts with his heart.

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.

37. ‘Others could be |faithless::without confidence, without conviction [assaddhā]|; we shall be faithful here’—effacement should be practiced thus.

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

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [metta]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.

In a chance meeting, the Buddha, unrecognized by the bhikkhu Pukkusāti, teaches him to deconstruct experience into six elements, six fields of contact, eighteen mental explorations, and four foundations. He further reveals that all notions of self—such as “I am this” or “I will be that”—are mere conceptions, inherently afflictive, and the peace of Nibbāna is realized by overcoming all conceptual proliferations.

At that time, a young man named Pukkusāti, out of faith in the Blessed One, had gone forth from home into homelessness. He was the one who had arrived first at the potter’s workshop. Then, the Blessed One approached where Venerable Pukkusāti was; having approached, he said to Venerable Pukkusāti, “If it’s not inconvenient for you, bhikkhu, may we stay in your workshop for one night?”

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. At that time, |Migāramātā Visākhā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| had some matter |dependent on::associated with, attached to, bound to [paṭibaddha]| King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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.

A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

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.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

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

At Sāvatthi.

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

So too, venerable sir, any capable bhikkhu, wherever he might investigate with wisdom the meaning of this Dhamma discourse, would find |joyful satisfaction::delight, fulfillment [attamanatā]|, would gain |confidence::inspiration, faith, trust [pasāda]| of mind. Venerable sir, what is the name of this Dhamma discourse?”

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.

“Watch your words, Māgaṇḍiya, watch your words! For many learned Nobles, learned Brahmins, learned householders, and learned ascetics have |complete confidence::total faith [abhippasanna]| in sir Gotama, and have trained in the noble way, in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is |wholesome::healthy, beneficial, useful [kusala]|.”

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.

“Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? |faith::confidence, conviction, trust [saddha]|, |inclination::liking, preference, choice, approval [ruci]|, |oral tradition::what one has heard, hearsay [anussava]|, |mode of reasoning::way of examination [ākāraparivitakka]|, and |approving a view after consideration::acceptance of a view after understanding it [diṭṭhinijjhānakkhanti]|. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and not otherwise. Similarly, something may be fully accepted out of inclination, oral tradition, mode of reasoning, or approving a view after consideration, and yet it may be empty, hollow, and false; but something else may not be fully accepted out of approving a view after consideration, yet it may be factual, true, and not otherwise. [Under these conditions] it is not sufficient for a wise man who preserves truth to come to the definite conclusion: ‘This alone is true, everything else is false.’”

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.

Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, there are those bhikkhus who are followers of the Dhamma and followers of faith, all of them are bound for full awakening.

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

At Sāvatthi.

The Buddha 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: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, bhikkhus, before long, I too, by my own directly knowing, entered and abided in that state.

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

Then, Aggivessana, it occurred to me: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, before long, I too, by my own directly knowing, entered and abided in that state.

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 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, |Migāramātā Visākhā's::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| 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:

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 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 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.”

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

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

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

“Bhikkhus, there are these three divine messengers. What three?

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.

Then a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: “To what extent, friend, is a bhikkhu’s |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?”

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.

Short teachings on the impossibility of certain events, actions, or outcomes.

### Paṭhama vagga - First Chapter

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.”

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

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

The Buddha 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.

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

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

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

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

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

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.