If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

“Bhikkhus, if |sentient beings::living beings [satta]| knew, as I know, the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds. Even if it were their last morsel, their last mouthful, they would not consume it without sharing if there were anyone to receive it. But because sentient beings do not know, as I know, the fruit of giving and sharing, they eat without sharing, and the |stain of stinginess::tarnish of selfishness [maccheramala]| |occupies::obsesses, controls [pariyādāya]| their minds.”

The Buddha distinguishes between two types of giving, sharing, and assistance—those based on material things and those based on the Dhamma. In each case, giving, sharing, and assisting with the Dhamma are declared the highest.

“Bhikkhus, there are these two kinds of |giving::the act of giving or donating, with an intention to give [dāna]|—the giving of material things and the giving of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. Of these two givings, bhikkhus, the giving of the Dhamma is |the best::foremost, the highest [etadagga]|.

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?

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

“Bhikkhus, there are these eight kinds of giving. Which eight?

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

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

“Bhikkhus, there are these five suitable times for giving a gift. What five? 1) Giving a gift to a |guest::visitor, stranger [āgantuka]|; 2) Giving a gift to a |traveler::who is going on a journey [gamika]|; 3) Giving a gift to someone who is |sick::ill, unwell [gilāna]|; 4) Giving a gift during a time of |famine::scarcity, dearth [dubbhikkha]|; and 5) Giving new harvest and fresh fruits first to the |virtuous::ethical, moral [sīlavant]|. These, bhikkhus, are the five suitable times for giving a gift.

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

“Bhikkhus, if someone were |to give a donation::the act of giving or donating, with an intention to give [dāna]| of a hundred pots [of food] in the morning, a hundred pots of food at noon, and a hundred pots of food in the evening, and if someone else were to cultivate a |mind of loving-kindness::friendly heart, kind mind, benevolent mind [mettācitta]| even for the brief moment it takes to milk a cow, whether in the morning, at noon, or in the evening — this [cultivation of loving-kindness] would yield far greater fruit than those givings.

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.”

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

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

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

Bhikkhus, there are these two kinds of |giving::the act of giving or donating, with an intention to give [dāna]|—the giving of material things and the giving of the Dhamma. Of these two givings, bhikkhus, the giving of the Dhamma is |the best::foremost, the highest [etadagga]|.

The Buddha expresses an inspired utterance after reflecting on his giving up of the perceptions and notions [born of] mental proliferation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Blessed One was seated, reflecting on his own |giving up of the perceptions and notions [born of] mental proliferation::abandoning the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhāpahāna]|.

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

7) When giving, they gladden the mind,

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these five things, one is incapable of entering and abiding in the first jhāna. What are the five?

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

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

The giver of food gives five things to the recipients - life, beauty, happiness, strength, and eloquence. They also find happiness as a result of their giving.

“Bhikkhus, a giver, giving food, gives five things to the recipients. What five? They give life, beauty, happiness, strength, and |eloquence::intelligence, wit, ingenuity [paṭibhāna]|.

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four bonds, the Noble Eightfold Path |should be developed::should be cultivated [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four bonds, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought ‘Let people know me.’ But rather, bhikkhus, this spiritual life is lived |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]| and |for the purpose of letting go::for the sake of giving up [pahānattha]|.”

The Buddha describes the four right efforts concisely and precisely.

He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |giving up::letting go, abandoning, removing [pahāna]| of arisen harmful and unwholesome qualities;

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five cords of sensual pleasure, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five cords of sensual pleasure, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

The Buddha explains to Venerable Rādha that a living being is defined by desire, passion, delight, and craving in form, feeling, perception, formations, and consciousness.

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four knots, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five hindrances, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four knots, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four kinds of clinging, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five lower fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four kinds of clinging, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five hindrances, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these seven underlying tendencies, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabba]|.”

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five lower fetters, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabbo]|.”

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these seven underlying tendencies, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.”

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

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

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

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

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

Bhikkhus, for the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these four floods, the four establishments of mindfulness |should be cultivated::should be developed [bhāvetabba]|.

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

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

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five higher fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment.

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

Overcome anger with |non-anger::patience, forbearance, tolerance [akkodha]|, the bad with what is |good::virtuous, wholesome, beneficial [sādhu]|; Overcome |stinginess::miserliness, tight-fistedness [kadariya]| with |giving::the act of giving or donating, with an intention to give [dāna]|, and false speech with truth.

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.

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

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

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

At Sāvatthi.

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

After giving this concise |advise::instruction, encouragement [ovāda]| to Bāhiya of the Bark Cloth, the Blessed One departed. Soon after the Blessed One had left, a cow with a young calf charged at Bāhiya of the Bark Cloth and killed him.

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.

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

Truly, the stingy do not go to the heaven, for |immature persons::childish persons, lacking discernment [bālā]| do not praise giving; The wise one rejoices in giving, just by that he finds ease |hereafter::afterwards, later [parattha]|.

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.

|Immorality::bad conduct [duccarita]| is the stain of a woman, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is the stain of giving; Indeed, the stains are |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, both in this world and the next.

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

“Bhikkhus, without directly knowing, without completely comprehending |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering.

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

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

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

At Sāvatthi.

Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these six things, one is incapable of entering and abiding in the first jhāna. What are the six?

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

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

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

“Bhikkhus, without directly knowing, not completely comprehending everything, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the mango grove of Jīvaka Komārabhacca.

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

“Bhikkhus, a woman passes away discontent and unfulfilled with regard to two things. What are the two? Sexual intercourse and giving birth. Bhikkhus, it is with regard to these two things that a woman passes away discontent and unfulfilled.”

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

Touching the deathless element with the body, having reached the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|; |Abandoning all identification::relinquishing all appropriation, giving up acquisitions [upadhippaṭinissagga]|, having personally realized the |taint-less::undefiled, free from effluents [anāsava]|; The perfectly Awakened One teaches, the sorrow-free, |unblemished::pure, stainless [viraja]| state.”

After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’

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

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

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

Beings come together and associate according to disposition. Those who kill living beings come together and associate with those who kill living beings; those who take what is not given come together and associate with those who take what is not given; and similar for the other three precepts.

At Sāvatthi.

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

At Sāvatthi.

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

“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

At Sāvatthi.

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

At Sāvatthi.

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

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Puṇṇa Mantāṇiputta::foremost disciple in giving Dhamma talks [puṇṇamantāṇiputta]|.

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

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

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Dhammadinnā::foremost bhikkhunī of the Buddha in giving Dhamma talks [dhammadinnā]|.

The Buddha describes the diversity of the external elements - 1) the forms, 2) sounds, 3) smells, 4) tastes, 5) tangible objects, and 6) mental objects.

And what, bhikkhus, is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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

“|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]|, bhikkhus, is impermanent, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent, |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]| is impermanent, |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]| are impermanent, |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]| is impermanent.

A bhikkhu asks the Buddha if there exists any form, feeling, perception, intentional constructs, or consciousness that is stable, enduring, and not subject to change.

“Venerable sir, does there exist any |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular [dhuva]|, |everlasting::eternal [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|, that will remain the same forever? Does there exist any |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]|, any |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]|, any |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, or any |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| that is permanent, enduring, everlasting, not subject to change, that will remain the same forever?”

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

What are the |things::phenomena, mental qualities [dhammā]| to be fully understood? |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]|, bhikkhus, is a thing to be fully understood; |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| is a thing to be fully understood; |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]| is a thing to be fully understood; |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|are a thing to be fully understood; |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is a thing to be fully understood. These are called, bhikkhus, the things to be fully understood.

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.

Mind precedes all |things::phenomena, mental qualities [dhammā]|, Mind is their chief, they are mentally produced; If with an |upset::angry, irritable or offended [paduṭṭha]| mind, one speaks or acts; |Suffering::discontentment, discomfort, stress [dukkhamanveti]| follows them, like the wheel that follows the foot of the ox.

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 talks [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]|.

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

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

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

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

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

A person |who supports beggars::encourages alms giving [subhikkhavāca]|, compassionate towards all beings; Rejoicing, he distributes, saying, ‘Give! Give!’

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.

Whose senses have become tranquil, like horses |well-tamed::well trained, well controlled [sudanta]| by a charioteer; Giving up |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| and free from defilements, even the gods hold dear such a person.

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

|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]| is impermanent. Whatever cause, whatever supporting condition there is for the arising of perception, that is also impermanent. Arising from what is impermanent, bhikkhus, how could perception be stable?

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

1) |Thought of renunciation::thought related to giving up, letting go of sense pleasures [nekkhamma + vitakka]|, bhikkhus, gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 2) |Thought of good will::thought of benevolence, kindness, goodwill [abyāpādavitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 3) |Thought of harmlessness::thought of non-harming, non-violence [avihiṁsāvitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. These, bhikkhus, are the three wholesome thoughts which give sight, produce clarity and create insight, grow wisdom, which are trouble-free and conducive to Nibbāna.”

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

The Buddha uses an example of grass, wood, branches, and leaves in Jeta’s Grove to illustrate the nature of the five aggregates.

|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]| is not yours; abandon grasping at it. Abandoning it will lead to your benefit and ease.

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

without directly knowing and without fully understanding |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]|, without becoming dispassionate towards it and without abandoning it, one is incapable of achieving the complete ending of suffering;

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

### Giving up Personal Existence

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

### Giving up Personal Existence

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.

Having given up bodily misconduct, and misconduct in speech; Giving up the mind’s misdeeds too, and all that is tainted by defilement.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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.

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

Any kind of |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]| whatsoever, Rādha, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all perception is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

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.

Friends bring |ease::contentment, happiness, pleasant abiding [sukha]| when a need arises, Contentment is ease in all situations; |Merit::good deeds, spiritual wealth [puññā]| is ease at life’s end, The |giving up::letting go, abandoning, removing [pahāna]| of all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is the highest ease.

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

Nor by the experience of |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, which is not experienced by ordinary people; Let a bhikkhu not rest content, until he reaches the |complete wearing away of the mental defilements::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.

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

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

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

Consciousness, bhikkhus, while persisting, might persist attached to |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]|, based on [the field of] perception, with perception as a support—and there, with a sprinkling of delight—it comes to growth, increase, and full maturation.

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

“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]| permanent or impermanent?”

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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

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

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

“When there 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]|, bhikkhus, by clinging to form, pleasure and pain arise internally. When there is |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, by clinging to felt experience, pleasure and pain arise internally. When there 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]|, by clinging to perception, pleasure and pain arise internally. When there are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|, by clinging to intentional constructs, pleasure and pain arise internally. When there 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 [viññāṇa]|, by clinging to consciousness, pleasure and pain arise internally.”

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

Those wise ones who are |intent on jhāna::devoted to meditation [jhānapasuta]|, who delight in |tranquility of renunciation::peace of giving up sensual pleasure [nekkhammūpasama]|— Even the gods |hold them dear::care for them [piyāyati]|, the |Awakened Ones::epithet of the Buddha, one who has fully understood [sambuddha]|, who are |mindful::attentive, fully present [satīmant]|.

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

Bhikkhus, if there were no gratification in |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]|, beings would not become infatuated with perception. If there were no drawback in perception, beings would become disillusioned with perception. But because there is a drawback in perception, beings become disillusioned with perception. If there were no escape from perception, beings would not escape from perception. But because there is an escape from perception, beings become free from perception.

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

One who neither |hastens forward::overreaching through speculative thought or prematurely drawing conclusions; giving in to assumption or expectation beyond what is grounded in clear seeing [nāccasārī]| nor |lags behind::falling short due to hesitation, doubt, or attachment to what has already been transcended; a reluctance to release the familiar or step into direct knowledge [paccasārī]|, who has gone beyond all |mental proliferation::various opinions, endless conceptualization [papañca]|; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.

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

The happiness and pleasure that arise dependent on |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]|—this is the gratification in perception. The fact that perception is impermanent, suffering, and subject to change—this is the drawback in perception. The removal and abandonment of desire and passion toward perception—this is the escape in the case of perception.

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

In the same way, bhikkhus, when the Tathāgata arises in the world, the Arahant, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and humans, Buddha, Fortunate One, he teaches the Dhamma thus: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’

The world is empty of self and what belongs to a self.

The eye, Ānanda, is empty of self and of what belongs to a self. |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 empty of self and of what belongs to a self, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is empty of self and of what belongs to a self, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is empty of self and of what belongs to a self.

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

And what, bhikkhus, is the |faculty of energy::mental faculty of willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones keeps his energy aroused for the giving up of unwholesome mental qualities and for the cultivation of wholesome mental qualities. With steadfast determination and unwavering effort, he generates desire, strives, arouses energy, comprehends with his mind, and makes an effort, both to prevent the arising of unarisen harmful unwholesome mental qualities and to abandon existing ones, and to bring forth and develop unarisen wholesome mental qualities and enhance those that have arisen. This, bhikkhus, is called the faculty of energy.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences. However, diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

“In clinging to |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]|, venerable sir, one is bound by Māra; by not clinging to form, one is freed from the Evil One. In clinging to |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, one is bound by Māra; by not clinging to felt experience, one is freed from the Evil One. In clinging to |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]|, one is bound by Māra; by not clinging to perception, one is freed from the Evil One. In clinging to |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]|, one is bound by Māra; by not clinging to intentional constructs, one is freed from the Evil One. In clinging to |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]|, one is bound by Māra; by not clinging to consciousness, one is freed from the Evil One.

The Buddha describes how diverse perceptions arise dependent on the diversity of elements, and how the arising of diverse intentions, desires, fevers, and quests depends on the diversity of perceptions.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

The Buddha explains the benefits of walking meditation.

“Bhikkhus, there are these five benefits of walking meditation. What are the five? One is able to endure long journeys, one is able to endure striving, one is seldom sick, what has been eaten, drunk, chewed, and tasted is properly digested, and the collectedness attained by walking meditation is long-lasting. These, bhikkhus, are the five benefits of walking meditation.”

How an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

Through chanting, mantras, or well-spoken words, through giving out or according to tradition; wherever and however one might gain one’s good, there one should exert oneself accordingly.

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

6 Furthermore, bhikkhus, a bhikkhu is |clinging to his own views::who adheres to his own belief system [sandiṭṭhiparāmāsī]|, |holding on tightly::clutching [ādhānaggāhī]|, and |giving up with difficulty::not relinquishing quickly [duppaṭinissaggī]|. When a bhikkhu is clinging to his own views, holding on tightly, and giving up with difficulty, he dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

|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]| that is permanent, enduring, eternal, not subject to change: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

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

“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |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]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.

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

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

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

5) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, 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]| 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 how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.

And how, bhikkhus, does a thought of sensuality arise from a cause, and not without a cause? How does a thought of ill will arise from a cause, and not without a cause? How does a thought of harming arise from a cause, and not without a cause? Dependent on the |domain of sensual pleasures::realm of desire [kāmadhātu]|, bhikkhus, arises the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| of sensuality; dependent on the perception of sensuality arises the |intention::thought, volition, conception, plan [saṅkappa]| of sensuality; dependent on the intention of sensuality arises sensual desire; dependent on sensual desire arises sensual |fever::mental torment, distress, strong desire, discomfort [pariḷāha]|; dependent on sensual fever arises |search for sensual pleasures::looking for objects of sensual desire [kāmapariyesanā]|. When seeking sensual pleasures, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.

The Buddha explains how the six sense bases and their objects are burning with the fires of passion, aversion, and delusion, and how to become disenchanted, dispassionate, and liberated.

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

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

And what, bhikkhus, is right intention? That which, bhikkhus, is an |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is called right intention, bhikkhus.

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

And how, bhikkhus, when the recognition of impermanence is developed and frequently practiced, does it exhaust all passion for sensual pleasure, all passion for materiality, all desire for becoming, all ignorance, and utterly uproot the conceit ‘I am’? ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’

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.

‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.

After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.

|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]|, bhikkhus, is not-self. And if, bhikkhus, this perception were self, then this perception would not lead to affliction, and it would be possible [for one] to say with regard to perception: ‘Let my perception be like this, let my perception not be like that.’ But because, bhikkhus, perception is not-self, therefore perception leads to affliction, and one cannot truly say regarding perception: ‘Let my perception be like this, let my perception not be like that.’

The seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

Venerable sir, may the merit from this giving and the great merit that arises be for the |happiness::ease, comfort, contentedness [sukhāya]| of the great king Vessavaṇa.

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

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises the |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises the |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises the |diversity of contacts::multiplicity of sensory encounters; variety of experiential junctions where sense faculty, object, and consciousness converge; conditioned points of experience giving rise to feeling [phassanānānatta]|, dependent on the diversity of contacts, there arises the |diversity of felt experiences::pleasant, neutral, or painful sensations, feelings, second of the five aggregates [vedanānānatta]|, dependent on the diversity of felt experiences, there arises the |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises the |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises the |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|, dependent on the diversity of quests, there arises the |diversity of acquisitions::variety of gains and attainments; forms of possession, advantage, or profit—material, social, or conceptual—sought or clung to as ‘mine’ [lābhanānatta]|.

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

This person perceives |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]| as self, or self as possessing perception, or perception as existing in the self, or self as existing in perception. That perception then changes and becomes otherwise. As that perception changes and becomes otherwise, their consciousness is carried along by the change of perception. As their consciousness becomes entangled with the changing perception, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become agitated, distressed, and consumed by longing. Thus, by clinging, this person experiences anxiety.

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

The meeting, the encounter, the concurrence of these three things is called |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|. Eye-contact too is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-contact is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-contact has arisen in dependence on a condition that is impermanent, how could it be permanent?

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

Even so, while the Blessed One was giving such a clear and evident sign, venerable Ānanda was unable to comprehend and did not beg the Blessed One, saying, ‘May the Blessed One remain for an aeon, may the Blessed One remain for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans,’ because his mind was overwhelmed by Māra.

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

And what, bhikkhus, is name and form? [The capacities for] feeling, |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]|, |intention::will [cetanā]|, contact, and |attention::observation, noticing, focusing, bringing-to-mind [manasikāra]| — this is called ‘name.’ The |four great elements::the four great elements—earth, water, fire, and wind—are the basic components of all conditioned phenomena [mahābhūtā]| and the form derived from the four great elements — this is called ‘form.’ This [together] is called name and form, bhikkhus.

The Buddha describes how the diversity of quests is not the cause for the arising of diversity of fevers, desires, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there is arises a diversity of perceptions, intentions, desires, fevers, and quests.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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.

“Venerable sir, the bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, is established in six things — he is established in |renunciation::giving up of sensual pleasures|, established in seclusion, established in harmlessness, established in non-craving, established in non-clinging, and established in |non-delusion::fully aware with mental clarity and unconfused, established in close examination and verification|.

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

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

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

At Sāvatthi.

The Buddha 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.

An Anthology of Discourses from the Pali Canon

### 5. The Way to a Fortunate rebirth 1. The Law of kamma 1. [Four Kinds of Kamma - AN 4.232](/an4.232) 2. [Why Beings Fare as They Do after Death - MN 41](/mn41) 3. Kamma and Its Fruits - MN 135 2. Merit. The Key to Good fortune 1. [Meritorious Deeds - ITI 22](/iti22) 2. Three Bases of Merit - AN 8.36 3. The Best Kinds of Confidence - AN 4.34 3. Giving 1. [If People Knew the Result of Giving - ITI 26](/iti26) 2. [Reasons for Giving - AN 8.33](/an8.33) 3. The Gift of Food - AN 4.57 4. [A Superior Person’s Gifts - AN 5.148](/an5.148) 5. [Mutual Support - ITI 107](/iti107) 6. Rebirth on Account of Giving - AN 8.35 4. Moral discipline 1. The Five Precepts - AN 8.39 2. [The Uposatha Observance - AN 8.41](/an8.41) 5. Meditation 1. [The Development of Loving-Kindness](/iti27) 2. [The Four Divine Abodes - MN 99](/mn99#path-to-companionship-with-brahm) 3. Insight Surpasses All - AN 9.20

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

4 If, bhikkhus, while that bhikkhu is disregarding and not giving attention to those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then, bhikkhus, that bhikkhu should focus on |stilling the thought-formation::calming of mental activities, stilling of thought processes [vitakkasaṅkhārasaṇṭhāna]| of those thoughts. As he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

Suppose, bhikkhus, that the field crops have ripened and the watchman is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|. If an ox fond of crops enters the field, the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time ... and a third time, where the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. Thus that ox fond of crops, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that field again.

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

The eye, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and knows [cakkhuviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

The 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.

“Vaccha, ‘speculative view’ is something the Tathāgata has gone beyond. The Tathāgata sees this: ‘Such is form, its arising, its passing away; such is feeling, its arising, its passing away; such is perception, its arising, its passing away; such are intentional constructs, their arising, their passing away; such is consciousness, its arising, its passing away.’ Therefore, I say, the Tathāgata, through giving up of all conceptions, all mental disturbance, all I-making, mine-making, and the underlying tendencies to conceit and through the exhaustion, fading away, cessation, relinquishment, is liberated without clinging.”

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, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |giving up::letting go, abandoning, removing [pahāna]| of arisen harmful and unwholesome qualities. This, bhikkhus, is called the way of practice leading to the uninclined.

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

1. What, bhikkhus, is the nutriment for the arising of unarisen |sensual desire::passion or lust for sensual pleasures [kāmarāga]| and for the increase and expansion of arisen sensual desire? There is, bhikkhus, a beautiful mental image. Frequently giving careless attention to the sign of beautiful is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, dissatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

“Bhikkhus, whoever among the ascetics or brahmins who recollect their manifold past lives, all of them are recollecting 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]|, or a certain one among them. What five? When recollecting thus, ‘Such was my form in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such was my felt experience in the past,’ one is merely recollecting |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|. When recollecting thus, ‘Such was my perception in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such were my intentional constructs in the past,’ one is merely recollecting |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|. When recollecting thus, ‘Such was my consciousness in the past,’ one is merely recollecting |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|.

The Buddha describes the three kinds of misconduct - by body, speech and mind.

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

The Buddha describes how the diversity of acquisitions is not the cause for the arising of diversity of fevers, desires, felt experiences connected with contact, contacts, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of contacts::multiplicity of sensory encounters; variety of experiential junctions where sense faculty, object, and consciousness converge; conditioned points of experience giving rise to feeling [phassanānānatta]|, dependent on the diversity of contacts, there arises a |diversity of felt experiences::pleasant, neutral, or painful sensations, feelings, second of the five aggregates [vedanānānatta]|, dependent on the diversity of felt experiences, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises the |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises the |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|, dependent on the diversity of quests, there arises the |diversity of acquisitions::variety of gains and attainments; forms of possession, advantage, or profit—material, social, or conceptual—sought or clung to as ‘mine’ [lābhanānatta]|. Diversity of quests does not arise dependent on the diversity of acquisitions, diversity of fevers does not arise dependent on the diversity of quests, diversity of desires does not arise dependent on the diversity of fevers, diversity of felt experiences does not arise dependent on the diversity of desires, diversity of contacts does not arise dependent on the diversity of felt experiences, diversity of intentions does not arise dependent on the diversity of contacts, diversity of perceptions does not arise dependent on the diversity of intentions, and diversity of elements does not arise dependent on the diversity of perceptions.

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome 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]|. In this state, he perceives whatever phenomena are present — whether |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]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |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]|, |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]|, or |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]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: ‘This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.’ If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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 affected by defilements, partaking of merit, resulting in underlying attachment? ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ This is right view that is affected by defilements, partaking of merit, resulting in underlying attachment.

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

And what, friends, is the noble truth of the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the noble truth of the ending of suffering.

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.

He has right view and has an undistorted perception: ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ Thus, householders, there are three kinds of mental conduct that are ethical and wholesome behaviors.

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

“Bhikkhus, |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| should be practiced in four areas. What four?

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

“Who here is |content::satisfied, pleased [santusita]| in the world?” (said the venerable Tissa Metteyya) “For whom is there no |perturbation::agitation, disturbance, movement, turmoil [iñjita]|? Having |directly known::experientially understood [abhiññāya]| |both ends::a pair of boundary points or conditions [ubhonte]|, who does not get |entangled::smeared, stuck [lippati]| in the middle through wisdom? Whom do you call a great man? Who here has gone beyond |stitching [existence]::A metaphor for craving, for craving sews into production this or that state of existence; lit. seamstress, needlewoman. Read [AN 6.61](/an6.61) discourse for an explanation on this. [sibbinī]|?”

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.

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

At Sāvatthi.

The Buddha shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of |gain::benefit, profit [lābha]|—namely, the practice of dwelling in the forest.“

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

“'Perceives, perceives,’ friend, that is why it is called |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]|. And what does one perceive? One perceives blue, one perceives yellow, one perceives red, one perceives white. ‘Perceives, perceives,’ friend, that is why perception is called so.”

The Buddha describes the diversity of elements that shapes one’s experience.

At Sāvatthi.

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

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

The Buddha shares the consequences of causing division within the monastic community.

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

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

Bhikkhus, the Tathāgata, the arahant, the perfectly awakened one, too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? |Because he has understood that delight is the root of suffering::"delight" is the craving of the previous life that brought into being the “suffering" of the five aggregates in the present life, “being" the kammically determinative aspect of the present life that causes future birth, followed by future aging and death.|, and that with being [as condition], there is birth, and for one who has come into being, there is aging and death. Therefore, bhikkhus, through the complete exhaustion, fading away, cessation, giving up, and relinquishing of craving, the Tathāgata has awakened to the unsurpassed full awakening, I say.

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.

Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall experience joy,” and “while breathing out, I shall experience joy”; trains thus: “While breathing in, I shall experience ease,” and “while breathing out, I shall experience ease”; trains thus: “While breathing in, I shall experience mental activity,” and “while breathing out, I shall experience mental activity”; trains thus: “While breathing in, I shall settle the mental activity,” and “while breathing out, I shall settle the mental activity” — on that occasion, the bhikkhu dwells observing |felt experiences::pleasant, neutral, or painful sensation, feeling, felt on contact through eye, ear, nose, tongue, body, mind [vedanā]| in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world. I say that this is a certain felt experience among the felt experiences, namely, giving close attention to breathing in and out. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing felt experiences in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.

King Pasenadi asks the Buddha if there is one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. The Buddha explains that diligence is that one Dhamma.

At Sāvatthi.

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]| in the Great Wood, in the Hall with the Peaked roof. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

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

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

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

This should be done by one who is |skilled in::adept in, expert in [kusalena]| goodness, having realized the state of peace: Let them be capable, upright and approachable, |easy to speak to::gentle in speech [suvaca]|, |flexible::soft, pliable [mudu]|, and |humble::who is not conceited, who is not arrogant [anatimānī]|.

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

At Sāvatthi.

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

This should be done by one who is |skilled in::adept in, expert in [kusalena]| goodness, having realized the state of peace: Let them be capable, upright and approachable, |easy to speak to::gentle in speech [suvaca]|, |flexible::soft, pliable [mudu]|, and |humble::who is not conceited, who is not arrogant [anatimānī]|.

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.

1) Here, Udāyī, a certain person practices for the |abandoning of attachment::giving up of identification [upadhipahāna]|, for the relinquishing of attachment. But while that person is practicing for the abandoning of attachment, for the relinquishing of attachment, |memories and thoughts::memories and plans [sarasaṅkappā]| associated with |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]| |overwhelm::assail, frequent [samudācarati]| him. He |agrees to::consents, accepts [adhivāseti]| them, he does not abandon them, he does not dispel them, he does not put an end to them, he does not eradicate them. Such a person I call fettered, not unfettered. Why is that? Because I have known the particular |difference of faculties::diversity of capabilities [indriyavemattatā]| in this person.

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.

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

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

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

Bhikkhus, here a bhikkhu dwells in dependence on a village. However, while dwelling there, his unestablished mindfulness does not become established, his distracted mind does not become collected, the taints that are not exhausted do not come to exhaustion, and he does not attain the unattained supreme security from bondage. Yet, the requisites of life that should be obtained by one gone forth — robes, alms-food, resting place, and medicinal requisites, are obtained with difficulty. On account of that, bhikkhus, that bhikkhu should reflect thus: ‘I am dwelling in dependence on this village, but my unestablished mindfulness does not become established, my distracted mind does not become collected, the taints that are not exhausted do not come to exhaustion, and I do not attain the unattained supreme security from bondage. Yet, the requisites of life that should be obtained by one gone forth — robes, alms-food, resting place, and medicinal requisites, are obtained with difficulty.’ Therefore, bhikkhus, that bhikkhu should, whether by night or by day, depart from that village without giving notice, and should not remain there.

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

Then, not long after the Blessed One had departed, this thought occurred to the bhikkhus: “Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesome mental qualities cease without remainder.’ Now, who might explain in detail the meaning of this brief summary given by the Blessed One?”

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.

In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ and you were to truly know that health and see that Nibbāna, then together with the arising of that vision, your desire and lust for 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]| would be abandoned. And you might reflect thus: ‘For such a long time, I have been tricked, deceived, and misled by this mind. For I clung only to |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, clung only to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, clung only to |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]|, clung only to |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, and clung only to |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|. Dependent on my |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arose; dependent on existence, birth arose; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair came to be. Thus this entire mass of suffering came into being.”

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.

“But what, sir Gotama, is most helpful for giving ear? We ask sir Gotama about the thing most helpful for giving ear.” “Paying respect is most helpful for giving ear, Bhāradvāja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear.”

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.

“That being so, young man, this is the brahmins’ sixth basis for the performance of merit—namely, giving that is born from compassion.”

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

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

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

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

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

“Friend Sāriputta, it is said ‘Awakening, awakening.’ But what, friend, is this |awakening::awakened state, enlightenment [arahatta]|?”

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

|Diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

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

At Sāvatthi.

The Buddha describes the four establishments of mindfulness to be cultivated in detail, namely - mindfulness of the body, mindfulness of the felt experience, mindfulness of the mind, and mindfulness of the mental qualities.

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to 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]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self? Here, bhikkhus, a bhikkhu understands: ‘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::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness’;

Beings come together and associate according to disposition. Those who intense craving come together and associate with those with intense craving; those with a malicious mind come together and associate with those with a malicious mind; those with wrong views come together and associate with those with wrong views; and similar for the other seven kinds of actions.

At Sāvatthi.

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

At Sāvatthi.

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

At Sāvatthi.

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

Once, the venerable Sāriputta was dwelling in the Magadhan lands, in the village of Nālaka. Then, the wanderer Jambukhādaka approached the venerable Sāriputta. After approaching, he exchanged greetings with the venerable Sāriputta. After the exchange of courteous and polite conversation, he sat down to one side. Sitting to one side, the wanderer Jambukhādaka said to the venerable Sāriputta:

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

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

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sutavā, the wanderer, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. After conversing, he sat down to one side and said to the Blessed One:

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

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, ‘I did not do it’; Both of them, having passed away, become alike, people of base actions in the hereafter.

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

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

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

At Sāvatthi.

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

At Sāvatthi.

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, when I touched my belly skin, I encountered my backbone; and when I touched my backbone, I encountered my belly skin. My belly skin adhered to my backbone owing to that lack of nutriment. Then, Aggivessana, when I intended to |pass stool or urine::defecate or urinate [vacca + mutta]|, I fell face down there owing to that lack of nutriment. Then, Aggivessana, |comforting::soothing, calming, giving relief to [assāsenta]| this body, I rubbed my limbs with my hand. While, Aggivessana, I rubbed my limbs with my hand, decayed hair follicles fell from my body owing to that lack of nutriment.

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

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

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

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

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

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

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

I shall relate the going forth — how the |clear-eyed one::who can see, gifted with sight [cakkhumant]| renounced; As he reflected and examined, he |came to favor::chose, preferred [samarocayi]| the life of renunciation.

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

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

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

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

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:

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

“Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands.”

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

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

The Buddha describes the four kinds of kamma (actions) and their results in detail.

“Bhikkhus, there are these four kinds of |kamma::actions, deeds [kammā]| proclaimed by me after having realized them for myself through direct knowledge. What four?

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

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

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

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

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

“Bhikkhus, if a bhikkhu, relying on |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, attains |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attains |unification [of mind]::one-pointedness, concentration, oneness [ekaggatā]|—this is called ‘collectedness arising from aspiration.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘|intentional constructs of striving::intentional effort [padhānasaṅkhāra]|.’ Thus, this aspiration, this collectedness arising from aspiration, and accompanied by intentional effort — this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from aspiration and intentional effort.

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

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

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

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

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.

Then the |headman::head of the village, chieftain [gāmaṇi]| |Yodhājīva::name which means a warrior, a mercenary, a professional soldier [yodhājīva]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, the headman Yodhājīva said to the Blessed One:

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

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

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Now, at that time, the Blessed One, having emerged from seclusion in the early evening, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Once, the Blessed One was dwelling at |Ayujjhā::Ayodhya| on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

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

“Bhikkhus, there are these four kinds of persons found existing in the world. What four?

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

“Suppose, bhikkhus, a fisherman casts a baited hook into a deep lake. A fish with an eye for bait swallows it. That fish, having swallowed the fisherman’s hook, would meet with misfortune and disaster, and the fisherman could do with it as he wishes.

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

Once, the Blessed One was living among the Koliyans in a town named Kakkarapatta. Then Dīghajāṇu, a young Koliyan man, approached the Blessed One. Having drawn near and paid respects to the Blessed One, he sat down to one side. Sitting down to one side, Dīghajāṇu, the young Koliyan man, said to the Blessed One:

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

“Bhikkhus, there are coarse |impurities::blemishes, flaws, imperfections [upakkilesā]| in raw gold: dirt, sand, gravel, and pebbles. The dirt rinser or his apprentice, having poured the gold ore into a trough, washes it, rinses it, and cleanses it thoroughly. When these [coarse impurities] are abandoned and eliminated, there remain medium-sized impurities in the raw gold: fine gravel and coarse sand. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [medium-sized impurities] are abandoned and eliminated, there remain subtle impurities in the raw gold: fine sand and black dust. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [subtle impurities] are abandoned and eliminated, there remains just the gold dust.

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.

At Sāvatthi.

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Then Sāḷha, Migāra’s grandson, and Sāṇo, Sekhuniya’s grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra’s grandson:

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

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

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

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

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

“Bhikkhus, when the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?”

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

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

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

### Paṭhama vagga - First Chapter

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

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

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

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

The Buddha 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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

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

The Buddha teaches about integrity, gratitude, how one can repay one’s parents, action and non-action, who to make offerings to, persons who are internally or externally fettered, and the importance of right practice and well grasp of the Dhamma. The chapter gets its name from the [AN 2.36](/an2.36) discourse.

“I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak.”

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

“Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?

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

Thus have I heard—At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.

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 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.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:

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

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels’ feeding ground, shortly after the Blessed One had attained final Nibbāna.

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.

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

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

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

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

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.

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.

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