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.

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.

Suppose, Udāyī, there were a householder or householder’s son, rich, affluent, and wealthy, with several piles of gold coins, with several piles of grains, with several fields, with several properties, with several wives, and with a host of servants and maidservants. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the higher mind. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ And he is able to let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that householder or householder’s son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”

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

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

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.

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

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

“Before my full awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me, ‘What if I divided my thoughts into two kinds?' Thus, bhikkhus, I made one part consist of the thoughts of |sensual desire::sensual pleasure [kāma]|, thoughts of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, and thoughts of |harm::injury, hurting, inflicting pain [vihiṃsā]|; and the other part consist of the thoughts of |relinquishment::renunciation, rejection of sensual pleasure [nekkhamma]|, thoughts of |good-will::kindness, friendliness, benevolence [abyāpāda]|, and thoughts of |non-harm::non-violence [avihiṁsā]|.

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

It occurs to him in this way: ‘Because of such kinds of |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the kings catch a thief, who has committed a crime, and subject him to various punishments: whipping with lashes, beating with bamboo canes, striking with clubs, cutting off hands, cutting off feet, cutting off both hands and feet, cutting off ears, cutting off nose, cutting off both ears and nose, subjected to the ‘sour pot,’ the ‘bald shave,’ ‘Rāhu’s mouth,’ the ‘fiery wreath,’ the ‘blazing hand,’ the ‘grass twist,’ wearing the ‘bark dress,’ the ‘black antelope,’ the ‘meat hook,’ the ‘silver coins,’ ‘caustic peeling,’ the ‘spinning bar,’ the ‘straw chair,’ being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword. If I were to commit such an evil deed, the kings would also catch me and subject me to such various punishments: they would beat me with whips, beat me with canes, beat me with short sticks; they would cut off my hands, cut off my feet, cut off both my hands and feet, cut off my ears, cut off my nose, cut off both my ears and nose; they would subject me to the ‘sour pot,’ the ‘bald shave,’ ‘Rāhu’s mouth,’ the ‘fiery wreath,’ the ‘blazing hand,’ the ‘grass twist,’ wearing the ‘bark dress,’ the ‘black antelope,’ the ‘meat hook,’ the ‘silver coins,’ ‘caustic peeling,’ the ‘spinning bar,’ the ‘straw chair’; they would douse me with hot oil, have me devoured by dogs, impale me alive on stakes, or have my head cut off with a sword.’ Being |afraid::frightened, terrified [bhīta]| of the fault concerning this life, he does not live by |stealing::robbing, plundering [vilumpanta]| others’ belongings. This, bhikkhus, is called the fault concerning this life.

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 |moral dread::fear of wrongdoing out of regard for others [ottappa]|? Here, bhikkhus, a disciple of the Noble Ones fears wrongdoing; he dreads misconduct by body, speech, and mind; he dreads acquiring harmful, unwholesome states. This is called the wealth of fear of wrongdoing.

The Buddha describes the ten bases for the wearing away of the multitude harmful, unwholesome qualities, and for the development of multitude wholesome qualities.

1. For one with |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]|, bhikkhus, |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]| is worn away; and the multitude |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome qualities that arise due to wrong view, they too are worn away for him. And due to right view, multitude wholesome qualities reach |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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

“Bhikkhus, these two bright qualities protect the world. What two? |Sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. If, bhikkhus, these two bright qualities did not protect the world, there would be no recognition of ‘mother’, ‘maternal aunt’, ‘maternal uncle’s wife’, ‘teacher’s wife’, or ‘the wives of the respected’. The world would fall into confusion, like goats, chickens, pigs, dogs, and jackals. But because, bhikkhus, these two bright qualities protect the world, there is recognition of ‘mother’, ‘maternal aunt’, ‘maternal uncle’s wife’, ‘teacher’s wife’, or ‘the wives of the respected’.”

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.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. |True knowledge::wisdom, the direct realization of truth [vijjā]|, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| following behind.”

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.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises.

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; 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 |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; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those |with fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The morally |reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with little |learning::with little learning [appassutā]| come together and associate with those with little learning; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning; the |conscientious::honorable [ottappa]| come together and associate with the conscientious; the very |learned::well educated, knowledgeable [bahussutā]| come together and associate with those with much learning; the |wise::discerning, percipient [paññavanto]| come together and associate with the wise.

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.

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

Bhikkhus, beings come together and associate according to disposition. The faithless come together and associate with the faithless; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the undiscerning come together and associate with the undiscerning; the faithful come together and associate with the faithful; those with |fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the wise come together and associate with the wise.

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

Just as, bhikkhus, if a neem seed, a bitter gourd seed, or a bitter cucumber seed is planted in moist soil, whatever nutrients it absorbs from the soil and water, all of that will result in bitterness, acridness, and unpleasantness. What is the reason for this? Because, bhikkhus, the seed is corrupted. Similarly, bhikkhus, for a person with wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.

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

“Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who |hold wrong views::who have false beliefs, misperceptions, incorrect understanding of how things have come to be [micchādiṭṭhikā]|, and who |undertake actions based on wrong views::perform deeds due to wrong beliefs [micchādiṭṭhikammasamādānā]|. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in |a state of misfortune::a state of deprivation, an unhappy destination, perdition, hell [niraya]|.

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

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

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.

“Bhikkhus, in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|, a bhikkhu who is of |virtuous conduct::ethical, lit. of good conduct [kalyāṇasīla]|, endowed with noble qualities, and possessed of excellent wisdom is called a perfected one, one who has fulfilled one’s training, the best of men.

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

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

The Buddha 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.”

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.

8. He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ This, bhikkhus, is the eighth cause, the eighth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

“Devoid of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| before the breakup [of body], (said the Blessed One) not dependent of the past; In the middle, he is |immeasurable::incalculable, incomprehensible [nupasaṅkheyya]|, for him, there is no |showing off::given importance, esteemed, honored; lit. made in front [purakkhata]|.

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.

|Delight in diligence::devote to conscientiousness, take pleasure in alertness [appamādarata]|, |look after::guard, protect [anurakkhati]| your own mind; Lift yourself out of this pit, just like an elephant draws himself out of the mud.

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

It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the Teacher might ask a series of questions of me to teach the Dhamma to the bhikkhus, not by asking a series of questions of another bhikkhus to teach the Dhamma to the bhikkhus!’ And it is possible that the Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of that bhikkhu to teach the Dhamma to the bhikkhus. Thinking thus, ‘The Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of me to teach the Dhamma to the bhikkhus,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.

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

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

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

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

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

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

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

If a person |commits harm::produces harm to oneself, harm to others, or harm to both|, they should not do it again and again; One should not take delight in it, for the accumulation of harm brings |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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 right view that is noble, free from defilements, supramundane, and a factor of the path? ‘The wisdom, the faculty of understanding, the power of wisdom, the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the path factor of right view in one whose mind is noble, whose mind is free from defilements, who is endowed with the noble path and is cultivating the noble path.’ This is right view that is noble, free from defilements, supramundane, and a factor of the path.

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

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

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

It is possible here that with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perceptions of sensory impact::recognition of sense impression [paṭighasaññā]|, and non-attention to |perceptions of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, a bhikkhu enters and dwells in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, aware that ‘space is boundless.’ It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

“Bhikkhus, there are these two kinds of immature persons. What two? One who perceives what is |non-offense::not a transgression [anāpatti]| as an |offense::transgression, wrongdoing [āpatti]|, and one who perceives what is an offense as not an offense. These are the two kinds of immature persons, bhikkhus.”

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

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

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

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

A warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

“Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”

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

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness.

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

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness; those with |wrong wisdom::with wrong discernment, with incorrect understanding [micchāñāṇī]| come together and associate with those with wrong wisdom; those with |wrong liberation::with wrong release, with wrong freedom [micchāvimuttī]| come together and associate with those with wrong liberation.