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

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

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

One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is|good friendship::friendship with wholesome persons [kalyāṇamittatā]|. For a bhikkhu who has good friends, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

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

"Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does good friendship precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu with good friends, it is expected that he will develop and extensively cultivate the noble eightfold path.

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

“Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single external factor as so helpful as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Bhikkhus, a bhikkhu with good friends abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome.”

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

By the following method too, Sāriputta, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Sāriputta, beings who are subject to birth are freed from birth; beings who are subject to aging are freed from aging; beings who are subject to death are freed from death; beings who are subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. It is by this method, Sāriputta, that it may be understood how the entire spiritual life is good friendship, good companionship, good association."

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

By the following method too, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. By this method, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association."

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

"Bhikkhus, I do not see any other single quality that leads to such great benefit as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Good friendship, bhikkhus, leads to great benefit."

The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

"Bhikkhus, it is good for a bhikkhu to review from time to time his own failings. It is good for a bhikkhu to review from time to time the failings of others. It is good for a bhikkhu to review from time to time his own success. It is good for a bhikkhu to review from time to time the success of others. Overcome by eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable.

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

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

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

“Bhikkhus, Devadatta, overcome by three |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]|, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by |bad friendship::friendship with unwholesome persons [pāpamittatā]|, bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with an insignificant attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”

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

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

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

Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

2 And how, bhikkhus, is a person made of softwood and surrounded by heartwood? Here, bhikkhus, a certain person is unprincipled and endowed with harmful qualities, but their associates are |virtuous::ethical, upright [sīlavatī]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. In this way, bhikkhus, a person is made of softwood and surrounded by heartwood. Just as, bhikkhus, a tree made of softwood is surrounded by heartwood trees, so too, bhikkhus, I speak of this kind of person as its counterpart.

11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.

"Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [mettā]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eleven benefits can be expected.

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

... among those who dwell in |loving-kindness::goodwill, friendliness, benevolence [mettā]| is Sāmāvatī.

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

"Good, good, friend Bhadda. Your approach is good, your intuition is good, and your inquiry is good. For this is how you should ask: 'Wrong spiritual practice, wrong spiritual practice,' friend Ānanda, it is said. But what, friend, is the wrong spiritual practice?"

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

"Good, good, friend Bhadda. Your approach is good, your intuition is good, and your question is good. For you are asking in this way: 'The spiritual life, the spiritual life,' friend Ānanda, it is said. But what, friend, is the spiritual life, and what is the culmination of the spiritual life?"

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

“Bhikkhus, there are two behaviors that lead to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and rebirth in |hell::a place of intense suffering, lit. no good fortune [niraya]| if not abandoned. What are these two? 1) One who is not celibate but |pretends to be celibate::claims to be chaste [brahmacārī + paṭiñña]|, 2) One who falsely accuses a person who is genuinely living a complete and pure celibate life of unchastity. These, bhikkhus, are the two behaviors that lead to suffering and rebirth in hell if not abandoned.”

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

"Good, friend, is the path, excellent is the way for the realization of this Nibbāna. And sufficient, friend Sāriputta, is this for diligence."

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.

At Sāvatthi.

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.

They augment |hell::a place of intense suffering, lit. no good fortune [niraya]|, and the wombs of animals; The domain of |titans::asuras, those who are anti-god [asura]| and ghosts, not freed from Māra's bonds.

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

"Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [mettā]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eight benefits can be expected.

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

One who engages in what is |not suitable::to be avoided [ayoga]|, and neglects what is suitable; Clinging to what is pleasing, having given up their true |welfare::good, benefit, profit [attha]|, envies those |devoted to their true welfare::practicing for one's own development, engaging in meditation [attānuyogī]|.

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

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

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

Do not associate with |bad::harmful, injurious, destructive, or evil [pāpaka]| friends, do not associate with |base::vile, mean [adhama]| people; one should associate with good friends, one should associate with |best::highest, supreme [uttama]| amongst people.

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

4 And what, Byagghapajja, is |balanced livelihood::living in financial equilibrium [samajīvitā]|? Here, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' Just as, Byagghapajja, a scale holder or a scale holder's apprentice, having taken up the scale, knows: 'It is lowered by this much, or it is raised by this much, in the same way, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' If, Byagghapajja, this son of a good family, having a small income, lives extravagantly, people will say: 'This son of a good family devours his wealth like a fig tree parasite.' If, Byagghapajja, this son of a good family, having a large income, lives miserably, people will say: 'This son of a good family will die without enjoying his wealth, like one who dies of hunger despite having plenty.' But when, Byagghapajja, this son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' This, Byagghapajja, is called balanced livelihood.

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.

Friends, when a bhikkhu passes his time in such a way, he dies with regret and his passing away is not |fortunate::auspicious, good [bhaddikā]|. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

“Bhikkhus, whatever grounds for making merits there are |associated with acquisitions::connected with material acquisitions and attachment [opadhika]|, all of them do not amount to a sixteenth part of the |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| by |loving-kindness::goodwill, friendliness, benevolence [mettā]|. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

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.

In this world, good is devotion to one's mother, and good is devotion to one's father; In this world, good is devotion to |renunciants::ascetics, monks [samaṇa]|, and good is devotion to the |holy men::Arahants [brahman]|.

An Anthology of Discourses from the Pali Canon

### 7. The Path to Liberation 1. Why Does One Enter the Path 1. The Arrow of Birth, Aging, and Death - MN 63 2. The Heartwood of the Spiritual Life - MN 29 3. The Fading Away of Lust - SN 45.41 2. [Analysis of the Eightfold Path - SN 45.8](/sn45.8) 3. [Good Friendship - SN 45.2](/sn45.2) 4. The Graduated Training - MN 27 5. [The Higher Stages of Training with Similes - MN 39](/mn39)

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

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

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

"Bhikkhus, I do not see any other single quality that prevents unarisen ill will from arising, or causes arisen ill will to be abandoned, as the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|. Bhikkhus, when one wisely attends to the release of mind through loving-kindness, unarisen ill will does not arise, and arisen ill will is abandoned."

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn't accept it, and explains this to the brahmin through a simile.

The brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

"Bhikkhus, I do not see any other single external factor that leads to such great benefit as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Good friendship, bhikkhus, leads to great benefit."

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.

Here he is |happy::delighted [nandati]|, after death he is happy, the doer of good is happy in both cases; He is happy thinking, "Merit has been done by me", and he is happy even more after reaching a |good destination::state of happiness [suggati]|.

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

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

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.

"Not by grieving nor lamenting is even a little good achieved; knowing someone is distressed and grieving, enemies become delighted.

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

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill will, that is, the release of mind through loving-kindness.'

The Buddha explains how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.

Dependent on the domain of goodwill, bhikkhus, arises the perception of goodwill; dependent on the perception of goodwill arises the intention of goodwill; dependent on the intention of goodwill arises the desire of goodwill; dependent on the desire of goodwill arises the fever of goodwill; dependent on the fever of goodwill arises the search of goodwill. When engaged in a search of goodwill, bhikkhus, the learned disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.

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

At Sāvatthi.

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.

After the night has passed, in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder's son serves him with good food. He does not think: 'It is good that the householder serves me with the good food, or they will serve me again in the future with such good food' — he does not think like that. He consumes the food |not tied up::not bound [agathita]|, |not blindly absorbed::not obsessed [anajjhopanna]|, seeing the danger, and understanding the escape.

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

“Venerable sir, I do not understand in detail the meaning of this brief statement made by the Blessed One. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of this brief statement.”

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

"I declare that this means |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. Indeed, a person filled with ill will might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering."

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

"Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement."

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

Then, bhikkhus, King Yama says to him: 'Good man, did it never occur to you, an intelligent and mature person—I too am subject to aging, I am not exempt from growing old. Let me now do good by body, speech, and mind?'

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

That person might reply: 'Good man, the kiṁsuka tree is black, like a burnt stump.' At that time, bhikkhu, the kiṁsuka tree might have been exactly as that person had seen it.

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.

“Friend, we have come from afar to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

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

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

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

“Bhikkhus, suppose that in the last month of the hot season, the seed pod of a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper were to ripen and fall at the foot of a Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree would become frightened, agitated, and alarmed; but then that Sal tree inhabiting deity would be consoled by its friends, companions, kin and relatives—by the deities of groves, the deities of forests, the deities of trees, and the deities inhabiting medicinal herbs, grasses, and forest plants—who would assemble and reassure it, saying: ‘Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.’ Yet, bhikkhus, it happens that neither does a peacock swallow it, nor does a deer eat it, nor does a wildfire burn it, nor does a woodsman uproot it, nor do termites destroy it, and the seed, drenched by the rain of the monsoon clouds, sprouts and takes root. Then, that māluvā creeper, tender, soft, and delicate, extends itself around the Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree reflects: ‘Seeing what future danger in the māluva creeper seed did my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—assemble and console me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." Pleasant is the touch of this tender, soft, and delicate māluva creeper.’ Then, that māluvā creeper gradually overgrows the Sal tree. Having overgrown the Sal tree, it forms a canopy above it, produces a dense tangle, and weighs it down. Weighed down by the creeper, the large and massive branches of the Sal tree split and break apart. Then, bhikkhus, the deity dwelling in that Sal tree laments: ‘Indeed, this is why my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—seeing future danger in the parasitic māluvā creeper seed, assembled and consoled me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." But because of this parasitic māluvā creeper seed, I now experience painful, agonizing, piercing feelings.’

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

Rāhula, cultivate meditation on |loving-kindness::goodwill, friendliness, benevolence [mettā]|. For when you cultivate meditation on loving-kindness, any |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| will be abandoned.

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.

I heard and learned this from the Blessed One’s own lips: ‘When, Ānanda, the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was at ease and free from bodily fatigue. She saw the Bodhisatta inside her womb with all his limbs and lacking no faculty. Suppose a blue, yellow, red, white, or brown thread were strung through a beautiful, eight-faceted beryl gem of excellent workmanship and a man with good sight were to take it in his hand and see it clearly thus: “This is a beautiful, eight-faceted beryl gem of excellent workmanship and through it is strung a blue, yellow, red, white, or brown thread”; so too, Ānanda, when the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was at ease and free from bodily fatigue. She saw the Bodhisatta inside her womb with all his limbs and lacking no faculty’—this too I remember as a wonderful and marvelous quality of the Blessed One.

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.

And suppose, bhikkhus, a cloth were pure and bright, and a laundryman dipped it in some dye or other, whether blue or yellow or red or crimson; it would look well dyed and pure in color. Why is that? Because of the purity of the cloth. In the same way, bhikkhus, when the mind is undefiled, a |good destination::state of happiness [suggati]| may be expected.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

For one who attends unwisely in this way, one of six views arises: 1) The view 'I have a self' arises in them as true and established; 2) Or the view 'I do not have a self' arises in them as true and established; 3) Or the view 'I perceive the self in itself' arises in them as true and established; 4) Or the view 'I perceive the self in what is not-self' arises in them as true and established; 5) Or the view 'I perceive what is not-self as the self' arises in them as true and established; 6) Or else, this view arises: 'This self of mine that speaks and feels, that experiences here and there the results of good and bad actions, is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.' This, bhikkhus, is called adherence to views, entanglement in views, the wilderness of views, the distortion of views, the quivering of views, the fetter of views. Fettered by the fetter of views, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; they are not freed from suffering, I say.

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

Whatever a bhikkhu frequently thinks about and ponders upon, bhikkhus, that will become the inclination of his mind. If a bhikkhu frequently thinks and ponders upon thoughts of relinquishment, he abandons thoughts of sensual desire, makes thoughts of relinquishment predominant, and his mind inclines towards those thoughts of relinquishment. Similarly, if a bhikkhu frequently thinks and ponders upon thoughts of good-will and non-harming, he abandons thoughts of ill will and thoughts of harm, makes thoughts of good-will and non-harm predominant, and his mind inclines towards those thoughts of good-will and non-harming.

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

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: "It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me." Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

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

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

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

And what, Mahānāma, is the drawback in the case of sensual pleasures? Here, Mahānāma, a son of a good family, making his living by some profession—be it writing, calculation, accounting, farming, trade, cattle herding, archery, royal service, or some other craft—is afflicted by cold and heat, by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, and he risks death by hunger and thirst. Now this is a drawback in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

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

Then, Vaccha, as much as you wish, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions: 'These beings, indeed, endowed with bad conduct of body, speech, and mind, revilers of the Noble Ones, with wrong views, undertaking actions under the influence of wrong views, with the break-up of the body, after death, have been reborn in a state of misery, a bad destination, a lower realm, in hell; but these beings, indeed, endowed with good conduct of body, speech, and mind, not revilers of the Noble Ones, with right views, undertaking actions under the influence of right views, with the break-up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions. You will achieve directly knowing of that, whenever there is an appropriate basis.

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

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

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

And what, bhikkhus, is the drawback in the case of sensual pleasures? Here, bhikkhus, a son of a good family, making his living by some profession—be it writing, calculation, accounting, farming, trade, cattle herding, archery, royal service, or some other craft—is afflicted by cold and heat, by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, and he risks death by hunger and thirst. Now this is a drawback in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

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.

Saying, "Good, friend," the venerable Mahākoṭṭhika approved and rejoiced in the words of venerable Sāriputta. Then, he asked him a further question:

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.

"Good, bhikkhus. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say: 'Abandon such a pleasant feeling'?"

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

Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, diligence, and right attention, attains such a stability of mind that, when his mind is thus collected, with the divine eye, purified and surpassing the human, he sees that person—one who refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from divisive speech, refrains from harsh speech, refrains from frivolous chatter, is free from intense craving, is free from ill will, and holds right view—with the breakup of the body, after death, he sees him reborn in a good destination, in the heavenly world. He says thus: ‘Inaction, sir, there are wholesome actions; there is the result of good conduct. I have seen that person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—and I see him, with the breakup of the body, after death, reborn in a good destination, in the heavenly world.’ And he says thus: ‘Whoever, sir, refrains from killing living beings, refrains from taking what is not given… holds right view—every one of them, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’

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.

But those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, or treacherous, who are not restless, arrogant, unsteady, talkative, or chatty, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, who |attend mindfully::are with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a collected mind [ekaggacitta]|, |wise::discerning, percipient [paññavant]|, perceptive—they, having heard this exposition of the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’

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.

35. ‘Others could be with evil friends; we shall associate with good friends here’—effacement should be practiced thus.

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

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

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.

"Even from far away, friend, we would come to learn the meaning of this statement from the presence of Venerable Sāriputta. It would be good if Venerable Sāriputta himself would clarify the meaning of this statement. After hearing it from Venerable Sāriputta, the bhikkhus will remember it."

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.

Māgaṇḍiya, suppose there were a householder or a householder’s son, rich, wealthy, and with great possessions, who enjoys himself, endowed and provided with the five cords of sensual pleasures—forms cognizable by the eye… to tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. Having conducted good behavior by body, by speech, and by mind, upon the breakup of the body, after death, he might be reborn in a good destination, in the heavenly world, in the company of the gods of the Thirty-Three. There, in the Nandana Grove, surrounded by a retinue of celestial nymphs, he would enjoy himself, endowed and provided with the five cords of divine sensual pleasures. And he might see a householder or a householder’s son enjoying himself, endowed and provided with the five cords of [human] sensual pleasures.

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.

“Sir Gotama, the brahmins teach five things for performing |merit::good deeds, spiritual wealth [puññā]|, for successfully achieving the wholesome.”

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.

"Good, good, bhikkhus, it is good that you understand the Dhamma taught by me in this way. Indeed, bhikkhus, in many ways, I have declared obstructive things to be obstructive, and they are capable of obstructing one who practices while engaging in them.

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.

"Good, bhikkhus. It is appropriate for you, sons of good families who have gone forth from the household life into homelessness with faith, that you should gather for a Dhamma discussion. When you gather together, bhikkhus, two things are proper: either a Dhamma discussion or noble silence.

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.

“So too, Aggivessana, as to those ascetics and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and |fever::mental torment, distress, strong desire, discomfort [Pariḷāha]| for sensual pleasures has not been fully abandoned and dispelled internally, even if those good ascetics and brahmins feel painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings due to exertion, they are incapable of |wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| of |full awakening::perfect understanding, enlightenment [sambodha]|; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of wisdom and vision of full awakening. This was the first simile that occurred to me spontaneously, never heard before.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

At one time, the venerable Ānanda and the venerable Udāyī were dwelling at Kosambi, in Ghosita's park.

Five ways to overcome arisen resentment

The Second Discourse on Removing Resentment

The Buddha teaches the four great references that should be kept in mind to determine the authenticity of the Dhamma, Vinaya, and the teacher's instruction.

At one time, the Blessed One was dwelling in the town of Bhoga, in the |Ānanda Shrine::name of a pagoda [ānandacetiya]|.

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

"Bhikkhus, I will teach you, bhikkhus, about the uninclined and the way of practice leading to the uninclined. Listen to this.

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

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

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

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

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.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

Thus have I heard — Once, the Blessed One was wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, "If it's not inconvenient for you, Bhaggava, may we stay in your workshop for one night?"