The Buddha describes the abandoning of greed as a security for non-returning.

“Overcome by greed, through which, beings go to an unfortunate destination; |Completely comprehending::fully understanding [sammadaññā]| that greed, those seeing clearly abandon it; Having abandoned it, they do not return, to this world at any time.”

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.

“Overcome by greed, through which, beings go to an unfortunate destination; Completely comprehending greed, those seeing clearly abandon it; Having abandoned it, they do not return, to this world at any time.”

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

“There are these three roots of the unwholesome, bhikkhus. What are the 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]| is a root of the unwholesome, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a root of the unwholesome. These, bhikkhus, are the three roots of the unwholesome.”

Greed, aversion, and illusion are internal impurities that act as one's internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

The greedy one knows not what is good, for he does not see the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|; Blinding darkness arises at that moment, when greed |overcomes::overpowers, subdues [sahati]| a person.

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Remove |yearning::desire, greed [gedha]| for sensual pleasures, (Jatukaṇṇi,” said the Blessed One) “Having seen renunciation |as safety::as security, as peace, as rest [khemato]|; Do not |grasp::raise up, hold onto [uggahīta]| or |cast aside::reject, throw away [niratta]| anything, let neither of these be found within you.

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.

Then, Mahānāma the Sakyan approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have understood the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One in this way: ‘|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]| is an |impurity::blemish, flaw, imperfection [upakkilesa]| that defiles the mind, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is an impurity that defiles the mind, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is an impurity that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, there are times when greed |occupies::obsesses, controls [pariyādāya]| and remains in my mind, aversion occupies and remains in my mind, illusion occupies and remains in my mind. I have wondered, venerable sir: ‘What quality within me has not yet been abandoned, by reason of which, there are times when greed, aversion, and illusion occupy and remain in my mind.’”

Do you have a little hut, a nest, or ties that extend? Are you freed from bondage?

"Don't you have a little hut? Don't you have a nest? Don't you have any ties that extend? Are you freed from bondage?"

The Buddha explains that whoever delights in the five aggregates, delights in suffering and is not freed from suffering.

"Bhikkhus, whoever delights in form, delights in suffering. I say that one who delights in suffering is not freed from suffering.

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, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

"Bhikkhus, I will explain to you the arising of |anxiety through clinging::agitation through grasping, turmoil by holding on, nervousness arising from attachment [upādāparitassana]| and the freedom from anxiety through non-clinging. Listen to this and pay close attention, I will speak."

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

"Bhikkhus, whoever delights in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, delights in [what is subject to] |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|. Whoever delights in what is subject to suffering, I say, is not freed from suffering.

The Buddha describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

“A woman is |irritable::prone to anger [kodhana]|, Ānanda; a woman is |envious::jealous, covetous [issukī]|, Ānanda; a woman is |miserly::stingy, greedy [maccharī]|, Ānanda; a woman is |undiscerning::without wisdom [duppañña]|, Ānanda. This, Ānanda, is the cause and condition for why a woman neither sits in public assemblies, nor engages in work, nor journeys to Kamboja.”

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.

Then, Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Venerable Sāriputta said to the Blessed One:

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

“Whatever unfortunate destinies, exist in this world and the next; all are rooted in ignorance, and accumulation of |longing::craving, desire, yearning [icchā]| and |greed::grasping [lobha]|.

There are few in the world, who having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others.

"Enamoured by sensual pleasures, Greedy, infatuated with desires; They do not realize they have gone too far, Like deer that enters the trap laid out; Afterwards, it becomes painful for them, For the result of their actions is bad."

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

Fields, properties, and gold, Cattle, servants, and employees; Women, relatives, and different sensual pleasures, When a person |yearns::is greedy, craves [anugijjhati]| for these -

The Buddha explains the nature of aging and the impermanence of life in these verses, as well as the state of an Arahant.

Grief, lamentation, and stinginess, Are not abandoned by the greedy for possessions; Therefore, sages, renouncing attachments, Practiced, observing safety and peace.

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.

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

Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

Content and easily satisfied, Unburdened with duties, living simply; Calm in senses and wise, Unassuming, not greedy for support.

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.

9. ‘Others could |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|; we shall not have intense craving here’—effacement should be practiced thus.

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?

Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of 'mine'.

Greedy, entangled, and confused in sensual pleasures, they are cast into dire and perilous circumstances; Brought to suffering, they lament, 'What indeed shall we become after departing from here?'"

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

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

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

There, the Blessed One addressed the bhikkhus, "Bhikkhus."

DhammaPada verses 33-43 share about the nature of the mind, the drawbacks of an untamed mind, and the benefits of protecting and restraining the mind. Those who restrain the mind will be freed from the shackles of death. Not even one's own mother, father, or any other relatives can do as much good as a rightly oriented mind can.

The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|, difficult to guard and hard to hold back; The wise one makes it |exact::upright [uju]|, like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.

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.

"Bhikkhus, I do not |dispute::argue, disagree [vivadati]| with the world; rather, it is the world that disputes with me. Bhikkhus, one who speaks in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| does not dispute with anyone in the world. Of that which is accepted as not existing by the wise in the world, I also say, 'It does not exist.' Of that which is accepted as existing by the wise in the world, I also say, 'It exists.'

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.

“The fire of passion burns the mortal ones, those enamoured and |infatuated with::greedy for, fixated on [mucchita]| sensual pleasures; But the fire of hatred scorches those malevolent ones, the people bent on killing living beings.

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.

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.

What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

4 to |wanting more::having many desires, greediness [mahicchatā]|, not to wanting less;

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

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

"In whom there is no |deception::illusion of understanding or knowing [māyā]| and no conceit, who is |without craving::without greed [vītalobha]|, free from 'mine', and |fulfilled::free from hope [nirāsa]|; Who has dispelled anger, |with completely cooled mind::self-quenched [abhinibbutatta]|, they are a brahmin, an ascetic, and a bhikkhu."

The Buddha teaches the four establishments of mindfulness as the one-way path for the purification of beings and for the personal realization of Nibbāna.

Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

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.

"Bhikkhus, there are six elements |leading to release::leading to freedom [nissāraṇīya]|. What six?

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.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |who kill living beings::who destroy life [pāṇātipātī]| come together and associate with those who kill living beings; those |who take what is not given::who steal [adinnādāyī]| come together and associate with those who take what is not given; those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| come together and associate with those who engage in sexual misconduct; those |who speak falsely::who lie [musāvādī]| come together and associate with those who speak falsely; those |who speak divisively::who separates others by speech, who sows discord [pisuṇavācā]| come together and associate with those who speak divisively; those |who speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]| come together and associate with those who speak harshly; those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| come together and associate with those who chatter frivolously; those |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]| come together and associate with those with intense craving; those |with a malicious mind::who are hateful, who have a mind full of ill will [byāpannacittā]| come together and associate with those who with a malicious mind; those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views.

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

One should be truthful, humble, straightforward, and free from deceit or slander; Without anger, free from greed the sage overcomes these impurities.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

“Even if one follows right behind, but is |full of desires::with longing and yearning for many things, greediness [mahiccha]| and |distressed::afflicted or frustrated with [vighātavant]|; As the |impulse-chaser::driven by restlessness [ejānuga]| from the |unshaken::unperturbed, unmoved [aneja]|; the |burning::not cooled [anibbuta]| from the |quenched::liberated from mental defilements [nibbuta]|; the |greedy::desirous [giddha]| from the |greedless::free from craving [vītagedha]|— see how truly far apart they are.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

Several synonyms for Nibbāna are described - such as, the taintless, the truth, the far shore, the subtle, the hard to see, the unaging, the stable, the non-disintegrating, the signless, the non-proliferation, the peaceful, the deathless, the excellent, the auspicious, the safe, the wearing away of craving, the wonderful, the marvelous, the freedom from calamity, the state free from calamity, Nibbāna, the blameless, dispassion, purity, freedom, the non-clinging, the island, the security, the protection, and the shelter.

I will teach you, bhikkhus, about the taintless and the way of practice leading to the taintless. Listen to this. And what, bhikkhus, is the taintless? …

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

The dispeller of darkness, the great sage who has reached the far shore, the one who has attained the highest goal, who has gained control, the taintless one; |Fully withdrawn from the poisons::crossed over the toxins of greed, hate, and illusion [visantara]|, liberated with the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, That sage, indeed, the bearer of his final body; I say that he has overcome |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|, the one who has gone beyond old age.

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.

But even so, such a bhikkhu may still |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|, filled |with intense lust::with strong desire [tibbasārāga]| for sensual pleasures, and |harboring ill will::having harmful intentions [paduṭṭhamanasaṅkappa]| |with a malicious mind::evil-minded, hateful [byāpannacitta]|. He may be |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]| and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|. Just as a |charred log::firewood log used for burning a funeral pyre [chavālāta]|, burnt at both ends and smeared with filth in the middle, is of no use either in the village or the forest; so too, bhikkhus, I say, is such a person: deprived of the |enjoyment of a lay person::household wealth and pleasures [gihibhoga]|, yet unable to fulfill the |goal of renunciation::goal of the ascetic life, epithet of Nibbāna [sāmaññattha]|.”

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. For one with many desires, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

In the same way, bhikkhus, here the elder bhikkhus, after dressing in the morning, and taking alms bowl and outer robe, enter a village or town for alms. There, they speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The laypeople show their confidence to them. They use their |acquisitions::gain, offerings, possessions [lābha]| without being tied to them, without being |fixated on::greedy for, infatuated with [mucchitā]| them, |not blindly absorbed::not obsessed [anajjhopanna]| in them, seeing the danger in them and understanding the escape. This provides them with both beauty and strength, and on that account, they do not encounter death or deadly suffering.

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 harm as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. Having many desires, bhikkhus, leads to great harm."

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.

Not |by mere eloquence::virtue of polished conversation, mere polite speech [vākkaraṇamattena]|, or by |outward appearance::beauty of complexion [vaṇṇapokkharatāya]|; does one become a |good::respectable, of distinguished quality [sādhurūpa]| person, if they are |envious::jealous, covetous [issukī]|, |miserly::stingy, greedy [maccharī]|, or |deceitful::dishonest, cunning [saṭha]|.

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Cut off the |forest::a reference to desire, craving [vana]|, not just the tree, for fear arises from the forest; Having cut off both the forest and the undergrowth, become one who is |without craving::cool, quenched, freed from the fires of greed, hatred, and illusion [nibbana]|, bhikkhus.

The Buddha describes the further training guideline on how to practice the Dhamma while walking, standing, sitting, and lying down for bhikkhus who are virtuous, and accomplished in the moral code of conduct.

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |ill will::hatred, hostility, animosity [byāpāda]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| is established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

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 nor lags behind, free from |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]|, [knowing] “All this diverges from the truth”; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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.

Know this, O good man, |unrestrained::uncontrolled [asaññata]| and with harmful mental qualities; Let not |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]| and |false teaching::wrong views, unjust means, wrongdoing and misconduct [adhamma]|, |afflict::harm, oppress [randhayi]| you with suffering for a long time.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, Ānanda, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, and fully present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he dwells observing feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves, with continuous effort, full awareness, and fully present, having removed craving and distress with regard to the world.

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

For the world with its gods, these are |considered to be happiness::regarded as pleasure [sukhasammatā]|; But where these cease, that is |considered to be stressful::regarded as painful, agreed to be uncomfortable [dukkhasammata]|.

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

And what, bhikkhus, is the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|? Here, bhikkhus, a disciple of the Noble Ones is fully attentive, equipped with utmost mindfulness, able to recall and reflect upon things done and said long ago. He practices by observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he applies this practice to feelings, mind, and mental qualities, dwelling as an observer who if fully aware and remains present, eradicating any worldly desires and displeasure. This is called the faculty of mindfulness.

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

When he wanders |detached::secluded [vivitta]| from things in the world, the |nāga::noble person, epithet of an Arahant [nāga]| would not grasp or assert them; As a thorny-stemmed lotus, born in the water, is |unstained::untainted, unblemished [anūpalitta]| by water or mud; So too, the sage, a proponent of peace, without greed, is unstained by sensual pleasures and the world.

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.

"Venerable sir, there are crowned noble-warrior kings, who are |intoxicated with the vanity of power::drunk with authority [ssariyamadamatta]| and |overcome by greed for sensual pleasure::consumed by the desire for sensual gratification [kāmagedhapariyuṭṭhita]|, who, having conquered a vast territory, dwell as rulers. I have been engaged in attending to the affairs of these kings."

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.

3 Furthermore, bhikkhus, a bhikkhu is |envious::jealous, covetous [issukī]| and |miserly::stingy, greedy [maccharī]|. When a bhikkhu is envious and miserly, 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 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 mindfulness? Here, bhikkhus, 1) a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; 2) he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; 3) he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; 4) he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

2 And what, bhikkhus, is the peril of crocodiles? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.' Then, after he has thus gone forth, his fellow monks advise and instruct him: 'You may consume this but not that, you may eat thus but not that, you may taste this but not that, you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.' He thinks to himself: 'Formerly, when I was a layperson, I consumed whatever I wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, it feels as though these [monks] are placing a gag over our mouths.' Becoming angry and irritated, he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of crocodiles. The peril of crocodiles, bhikkhus, is a designation for |gluttony::habitual greed or excess in eating [odarikatta]|. This is called the peril of crocodiles.

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

What do you think, Sāḷha, is there |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]|?"

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

Bhikkhus, non-greed is a root of the wholesome. When a person free from greed chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overcome by greed, does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-greed, arising due to non-greed, originating in non-greed, and conditioned by non-greed, many |wholesome::healthy, beneficial, useful [kusala]| qualities come into being.

The Buddha explains the development of mindfulness of breathing and its benefits in fulfilling the four establishments of mindfulness, the seven factors of awakening, and clear knowing and release.

"When, Ānanda, a bhikkhu, breathing in long, knows 'I breathe in long', and breathing out long, knows 'I breathe out long'; breathing in short, knows 'I breathe in short', and breathing out short, knows 'I breathe out short'; he practices calming the bodily formations while breathing in, practices calming the bodily formations while breathing out — at that time, Ānanda, observing the body in and of itself, the bhikkhu resides with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. For what reason? Because of the in-and-out breaths. Therefore, Ānanda, in the [domain of] body, the bhikkhu at that time dwells observing the body in the body, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world."

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

While standing to one side, that deity addressed the Blessed One with a verse:

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

3 Here, Ānanda, there is a certain person who has |anger and pride::temper and superiority [kodhamāna]| ingrained within, and from time to time, |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]| arises within them. They have not heard the teachings, nor become learned in them, nor have they penetrated them by view, and they do not attain even temporary liberation. After the breakup of the body, after death, they go towards a state of decline, not towards distinction; they are indeed on a path of decline, not on a path of distinction.

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

And what, bhikkhus, is the way of practice leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. This, bhikkhus, is called the way of practice leading to the unconditioned.

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 internal factor that leads to such great harm as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. Having many desires, bhikkhus, leads to great harm."

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.

In this case, friends, |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]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

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

And what, bhikkhus, is the way of practice leading to the uninclined? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. This, bhikkhus, is called the way of practice leading to the uninclined.

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

Then, when the night had advanced, a certain deity of surpassing beauty, illuminating almost the entire Jeta's grove, approached the Blessed One. Having drawn near and greeted him, she stood to one side. Standing to one side, the deity said to the Blessed One: "Do you know, sir, the release, liberation, and independence for living beings?"

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.

What, bhikkhus, are the |impurities::imperfections, blemishes [upakkilesā]| [that defile] the mind? |Craving::greediness, wanting, yearning [abhijjhā]| and |unbalanced::excessive [visama]| |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]| are the impurities that defile the mind, |ill will::hatred, hostility, animosity [byāpāda]| is an impurity that defiles the mind, |anger::rage, wrath, fury, indignation [kodha]| is an impurity that defiles the mind, |resentment::bearing a grudge, harboring enmity [upanāha]| is an impurity that defiles the mind, |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is an impurity that defiles the mind, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is an impurity that defiles the mind, |jealousy::envy [issā]| is an impurity that defiles the mind, |stinginess::selfishness, meanness, tight-fistedness [macchariya]| is an impurity that defiles the mind, |deceit::trick, illusion, hypocrisy [māya]| is an impurity that defiles the mind, |treachery::conning, deviousness, scamming [sāṭheyya]| is an impurity that defiles the mind, |stubbornness::bullheadedness, inflexibility [thambha]| is an impurity that defiles the mind, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is an impurity that defiles the mind, |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]| is an impurity that defiles the mind, |arrogance::haughtiness, self-importance [atimāna]| is an impurity that defiles the mind, |vanity::indulgence, excess, pleasure, intoxication [mada]| is an impurity that defiles the mind, |negligence::carelessness, heedlessness [pamāda]| is an impurity that defiles the mind.

Venerable Anuruddha reflects on seven qualities conducive for practicing the Dhamma, but his thoughts are incomplete until the Buddha appears to add an eighth.

“1) This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is for one |with few desires::having few needs, who is modest [appiccha]|, not for one |full of desires::with longing and yearning for many things, greediness [mahiccha]|; 2) This Dhamma is for one who is |content::satisfied, pleased [santuṭṭha]|, not for one who is |discontent::displeased, unhappy [asantuṭṭha]|; 3) This Dhamma is for one who is |secluded::detached, solitary [pavivitta]|, not for one who |delights in company::takes pleasure in association [saṅgaṇikārāma]|; 4) This Dhamma is for one |with energy aroused::with initiative [āraddhavīriya]|, not for one |with laziness::procrastinating, inactive, indolently [kusīta]|; 5) This Dhamma is for one who |attends mindfully::is with presence of mind [upaṭṭhitassatī]|, not for one who is |muddle-minded::forgetful, not mindful [muṭṭhassatī]|; 6) This Dhamma is for one who is |collected::composed, settled [samāhita]|, not for one who is |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; 7) This Dhamma is for one who is |wise::intelligent, discerning, insightful, percipient [paññava]|, not for one who is |undiscerning::without wisdom [duppañña]|.”

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 right mindfulness? 1) Here, friends, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; 2) he dwells observing the felt experience in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; 3) he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; 4) he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world — this, friends, is called right mindfulness.

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

"Bhikkhus, these are the eight gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What are the eight?

The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the wisdom eye. The wisdom eye is unsurpassed of the three.

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

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

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

Venerable Mahāmoggallāna is sitting in meditation posture, aligning his body upright, and having set up mindfulness immersed in the body. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the venerable Mahāmoggallāna was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, and with |mindfulness immersed in the body::mindfulness related to the body, focused within [kāyagata + sati]|, |well-established::fully engaged [sūpaṭṭhita]| internally.

The Blessed One instructs the bhikkhus on the unborn, unbecome, unmade, unconditioned.

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was addressing the bhikkhus on a topic related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, instructing, encouraging, inspiring, and gladdening them. The bhikkhus listened attentively, earnestly, and with a concentrated mind, absorbing the Dhamma with keen ears.

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

One disregarding |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, detesting it, who says, "I am your friend"; But does not do what can be done, one should know of him: "he is not my friend."

The Buddha describes three cases where vigour should be applied.

"Bhikkhus, in three cases, |vigour::effort, energy, and enthusiasm, lit. to be burned [ātappa]| should be applied. What three? 1) Vigour should be applied for the non-arising of unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities. 2) Vigour should be applied for the arising of unarisen |wholesome::healthy, beneficial, useful [kusalesu]| mental qualities. 3) Vigour should be applied for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, disagreeable, and life-threatening. In these three cases, bhikkhus, vigour should be applied.

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.

Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world."

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.

1 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past,’ and I said to them: "Is it true, venerable sirs, that you hold such a doctrine and view as this: "Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past?" And when questioned in this way, they acknowledge it, saying: 'Yes.' Then I say to them: 'In that case, venerable sirs, you must also say that those |who kill living beings::who destroy life [pāṇātipātī]| do so due to what was done in the past, those |who take what is not given::who steal [adinnādāyī]| do so due to what was done in the past, those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| do so due to what was done in the past, those |who speak falsely::who lie [musāvādī]| do so due to what was done in the past, those who speak divisively do so due to what was done in the past, those |who speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]| do so due to what was done in the past, those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| do so due to what was done in the past, those who |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| have it due to what was done in the past, those |with a malicious mind::evil-minded, hateful [byāpannacitta]| are so due to what was done in the past, and those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| are so due to what was done in the past.'

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

"|Greed::lust, desire, attachment|, Vaccha, is unwholesome; non-greed is wholesome. |Aversion::ill will, hatred, resentment|, Vaccha, is unwholesome; |good-will::friendliness, loving-kindness| is wholesome. |Delusion::assumption making tendencies, absence of close examination and verification|, Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome.

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

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

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

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

The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three time periods of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.

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

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

“Bhikkhus, of my lay disciples who were the first to go for refuge, the foremost are the |merchants::traders [vāṇija]| Tapussa and Bhallika.

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.

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

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.

“Sir Ānanda, when asked: ‘Is there even one bhikkhu who was appointed by sir Gotama, saying: “This one will be your refuge after my passing,” to whom you now turn for guidance?’ you answered: ‘There is no single bhikkhu, brahmin, who was appointed by the Blessed One, who knows and sees, the Arahant, the perfectly Awakened One, saying: “This one will be your refuge after my passing,” to whom we now turn for guidance.’ And when asked: ‘Is there even one bhikkhu who was agreed upon by the Saṅgha, appointed by a number of elder bhikkhus thus: “This one will be our refuge after the Blessed One’s passing,” to whom you now turn for guidance?’ you answered: ‘There is no single bhikkhu, brahmin, who was agreed upon by the Saṅgha, appointed by a number of elder bhikkhus thus: “This one will be our refuge after the Blessed One’s passing,” to whom we now turn for guidance.’ And when asked: ‘But without a refuge, sir Ānanda, what is the basis for your harmony?’ you answered: ‘We are not without a refuge, brahmin. We are with a refuge, brahmin; we have the Dhamma as our refuge.’ How then, sir Ānanda, should the meaning of what has been said be understood?”

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.

“Ānanda, there are these four persons found existing in the world. What four? Here, Ānanda, a certain person is one |who kills living beings::who destroys life [pāṇātipātī]|, |takes what is not given::steals [adinnādāyī]|, |engages in sexual misconduct::is adulterous [kāmesumicchācārī]|, |speaks falsely::who lies [musāvādī]|, speaks divisively, speaks harshly, chatters frivolously, |has intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|, is |with a malicious mind::evil-minded, hateful [byāpannacitta]|, and |holds wrong view::holds on to false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]|. With the breakup of the body, after death, he is |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|.

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.

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

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 Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.

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

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

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

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

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]| and |with intense lust::with strong desire [tibbasārāga]| for sensual pleasures dwell in secluded lodgings in remote forests and woodlands, then due to the defilement of that intense craving and intense lust for sensual pleasures, these respected ascetics and brahmins invoke unwholesome fright and dread. But I am not with intense craving and intense lust for sensual pleasures. I am free from craving. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones free from craving.’ Seeing in myself this freedom from craving, I became even more at ease in dwelling in the forest.

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, breathing in long, understands: “I am breathing in long,” or breathing out long, understands: “I am breathing out long”; breathing in short, understands: “I am breathing in short,” or breathing out short, understands: “I am breathing out short”; trains thus: “While breathing in, I shall experience the whole body,” and “while breathing out, I shall experience the whole body”; trains thus: “While breathing in, I shall settle the breathing process,” and “while breathing out, I shall settle the breathing process” — on that occasion, the bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. I say that this is a certain body among the bodies, namely, breathing in and out. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.

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 their cordial and meaningful conversation, he sat down to one side. Sitting to one side, the wanderer Jambukhādaka said to the venerable Sāriputta:

When the four bases of psychic powers are developed and frequently practiced, they lead to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, and to Nibbāna.

"Bhikkhus, when the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are developed and frequently practiced, they lead to complete |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, and to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

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

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

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

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

"Bhikkhus, the eye is impermanent, changing, becoming otherwise; the ear is impermanent, changing, becoming otherwise; the nose is impermanent, changing, becoming otherwise; the tongue is impermanent, changing, becoming otherwise; the body is impermanent, changing, becoming otherwise; the mind is impermanent, changing, becoming otherwise.

The Buddha expresses an inspired utterance on the qualities that make one a true brahmin.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| 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 the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|.

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.

Upon seeing a form with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by the details::focusing on the secondary characteristics [anubyañjanaggāhī]|. Since if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might invade him. Therefore, he undertakes the restraint of the eye faculty, he guards the eye faculty, and he achieves restraint over the eye faculty. Upon hearing a sound with the ear ... upon smelling an odor with the nose ... upon tasting a flavor with the tongue ... upon touching a tangible object with the body ... upon cognizing a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the mind faculty, he guards the mind faculty, and he achieves restraint over the mind faculty. Endowed with this noble aggregate of restraint of the senses, he personally experiences blameless happiness within.

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

And bhikkhus, what more is there to be done? 'We will guard the doors of our sense faculties. Upon seeing a form with the eye, we will not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor be |enticed by the details::focusing on the secondary characteristics [anubyañjanaggāhī]|. Since if we left the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might invade us, we will practice its restraint, guard the eye faculty, achieve restraint over the eye faculty. Upon hearing a sound with the ear ... upon smelling an odor with the nose ... upon tasting a flavor with the tongue ... upon touching a tangible object with the body ... upon cognizing a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, we will not grasp at its prominent features nor be enticed by the details. Since if we left the mind faculty unguarded, unwholesome states of craving and distress might invade us, we will practice its restraint, guard the mind faculty, achieve restraint over the mind faculty.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with a sense of right and wrong and have fear of wrongdoing, our bodily conduct, verbal conduct, mental conduct, livelihood are pure, and we guard the doors of our sense faculties; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

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

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

Various kinds of views arise in the world due to not knowing form, the arising of form, the cessation of form, and the practice leading to the cessation of form.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, the wanderer Vacchagotta approached the Blessed One, exchanged greetings with him, and after a courteous and friendly exchange, sat down to one side. While seated to one side, Vacchagotta addressed the Blessed One:

The Buddha instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.

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

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

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

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.

“Here, Bhāradvāja, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and |examines::inspects, scrutinizes, investigates [samannesati]| him in regard to three kinds of things: things that provoke |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]|, things that provoke |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and things that provoke |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. ‘Are there in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’

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.

Then, having agreed with the householder, the young brahmin Subha, son of Todeyya, approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the young brahmin Subha, son of Todeyya, said this to the Blessed One:

A laywoman should wish for her daughter to become like the foremost female lay disciples Khujjuttarā and Nandamātā, and if she goes forth, may acquisitions, respect, and popularity not come upon her while she is still a trainee.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

Then, Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting there, Ugga the royal minister said to the Blessed One: “Venerable sir, it is truly wonderful, truly marvelous—how immensely wealthy this Migāra of Rohaṇa is, how rich, how abundant in possessions!”

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, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

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, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

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, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering.

"Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

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

Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.

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

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.

Thus have I heard—At one time, the Blessed One was dwelling among the Sakyans, in a town named Nagaraka, a market town of the Sakyans. Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Venerable Ānanda said to the Blessed One:

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.

What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, for those bhikkhus who have abandoned the three fetters, with greed, hatred, and delusion attenuated, all of them are once-returners, returning once more to this world, they will make an ending of suffering.

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

While seated to one side, King Pasenadi of Kosala said to the Blessed One: "Venerable sir, is there anyone born that is free from aging and death?"

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

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

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.

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 Buddha uses the simile of a person carried downstream 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 Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus!"

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 the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha's teaching with verses on the nature of well-spoken speech.

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

The Buddha 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.

And what, bhikkhus, do you call subject to birth? Children and spouses, bhikkhus, are subject to birth; male and female servants are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cows, horses, and mares are subject to birth; |gold and silver are subject to birth::Wealth and possessions arise through production and external conditions, making them dependent and inherently impermanent from their origin|. These |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]|, bhikkhus, are subject to birth. Caught up, |infatuated with::greedy for, fixated on [mucchita]|, and committed to these, someone who is themselves subject to birth seeks what is also subject to birth.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

Then, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta's grove, approached the Blessed One. Having drawn near and paid homage to the Blessed One, she stood to one side. Standing there, the deity said this to the Blessed One:

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

Then, the Brahmin |Ahiṁsaka::harmless, humane [ahiṁsaka]| |Bhāradvāja::name of a lineage of Brahmins [bhāradvāja]| approached the Blessed One; having approached, he exchanged greetings with the Blessed One.

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

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

The Buddha explains why he teaches only a little compared to what he has not taught with the simile of the rosewood leaves.

Once, the Blessed One was dwelling at Kosambi, in the |rosewood grove::grove of Simsapa trees, Dalbergia tree forest [sīsapāvana]|. Then, taking a few rosewood leaves in his hand, the Blessed One addressed the bhikkhus: "What do you think, bhikkhus, which is more numerous — the few rosewood leaves that I have taken in my hand, or those in the rosewood grove above?"

When one knows and sees the four noble truths, there is the wearing away of the taints.

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

The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the way of practice leading to its cessation.

"Bhikkhus, the world has been fully comprehended by the Tathāgata. The Tathāgata is detached from the world. Bhikkhus, the arising of the world has been fully comprehended by the Tathāgata, and it has been abandoned by the Tathāgata. Bhikkhus, the cessation of the world has been fully comprehended by the Tathāgata, and it has been realized by the Tathāgata. Bhikkhus, the way of practice leading to the cessation of the world has been fully comprehended by the Tathāgata, and it has been developed by the Tathāgata.

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.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

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:

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

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

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.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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.

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

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.

There, the venerable Sāriputta addressed the bhikkhus:

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

"For the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, bhikkhus, |obstructed by ignorance::shrouded by not understanding [avijjānīvaraṇa]| and bound by craving, this body has arisen. Thus, there is this body and the |external name-and-form::external world constructed through perception and experience [bahiddhā + nāmarūpa]|. This duality exists. Dependent on this duality, contact arises through one or another of the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|, leading to the experience of |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|.

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

"Bhikkhus, there are these seven elements. What seven? The element of radiance, the element of beauty, the element of the base of boundless space, the element of the base of boundless consciousness, the element of the base of nothingness, the element of the base of neither perception nor non-perception, and the element of the cessation of perception and feeling. These are the seven elements."

DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.

Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama's world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

"Bhikkhus, this mind is |radiant::shining, bright, brilliant [pabhassara]|, but it is defiled by incoming defilements. The uninstructed ordinary person does not understand this as it truly is. Therefore, I say that there is no mental development for the uninstructed ordinary person."

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

"Bhikkhus, these are the ten bases for |wearing away::depletion, exhaustion, decay [nijjara|. What ten?

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.

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.

“Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. Dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

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.

One should abandon anger and renounce |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 break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

Like an elephant in battle, who |endures::withstands, bears, tolerates [titikkhati]| an arrow shot from a bow; So will I endure |verbal abuse::blame [ativākya]|, for many people are |unprincipled::without regard for ethical conduct [dussīla]|.

The Buddha 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 Buddha explains why he is called the Tathāgata, the one who has perfectly understood the world, its arising, cessation, and the way of practice leading to its cessation.

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

The Buddha explains how the tangle of defilements can be disentangled through the practice of virtue, meditation, and wisdom.

Then the brahmin |Jaṭā::with dreadlocks, matted hair [jaṭā]| Bhāradvāja approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove. Then a certain brahmin approached the Blessed One, and having approached, he exchanged greetings with him.

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

At Sāvatthi ... There the Blessed One said this:

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]|.

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.

“One |who is attached::who is engaged [upaya]|, bhikkhus, is not liberated; one who is unattached is |liberated::freed [vimutta]|.

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

"Bhikkhus, these are the Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of 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]|.

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:

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 a |corrupted::often angry, upset, 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.

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.

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.

For whom victory cannot be undone, whose victory no one in the world can undo; That Buddha, |whose domain is boundless::having infinite range [anantagocara]|, |the traceless one::trackless, having no desires [apada]|—by what path |will you lead him astray::will misguide, will harm [nessati]|?

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

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

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

"Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected."

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::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |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]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

Then the wanderer Potaliya approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One addressed him:

The Buddha explains the distinction between the uninstructed ordinary person and the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones regarding the eight worldly conditions.

"Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

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.

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic powers.

"Thus have I heard—At one time, the Venerable Ānanda was dwelling at Kosambi, in Ghositā's park. Then the brahmin Uṇṇābha approached the Venerable Ānanda. Having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the brahmin Uṇṇābha said to the Venerable Ānanda: "friend Ānanda, for what purpose is the spiritual life lived under the ascetic Gotama?"

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."

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

“Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.

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.

"Bhikkhus, when one dwells perceiving enjoyment in things that are the basis for fetters, there is a |descent::appearance [avakkanti]| of |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 explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

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

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one's virtue, generosity, deities, in-and-out breathing, death, body, and peace.

"Bhikkhus, one quality, when |cultivated::developed [bhāvita]| and frequently practiced, leads to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What is that one quality? It is |recollection of the Buddha::reflection on the qualities of the Buddha [buddhānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna."

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

“Bhikkhus, I do not see even a single thing on account of which unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities arise and arisen unwholesome qualities increase and expand as much as |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|. For one with wrong view, unarisen unwholesome qualities arise, and arisen unwholesome qualities increase and expand.”

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.

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

"Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?"

The Tathāgata is regarded the foremost among beings, and diligence is regarded the foremost among qualities.

"Bhikkhus, as far as beings go — whether they are without feet, with two feet, with four feet, or with many feet; with form or formless; having perception, non-percipient, or neither percipient nor non-percipient; the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |Perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| is regarded the foremost among them. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is regarded the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

"Bhikkhus, these four |noble::good, fortunate [bhadra]| thoroughbred horses are found in the world. What four?

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

Then, Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Venerable Sāriputta was sitting to one side, the Blessed One said this to him:

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

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

The Buddha 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.

At one time, the Blessed One was dwelling in Gaya, at Gaya's head, together with a thousand bhikkhus. There, the Blessed One addressed the bhikkhus:

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

At one time, the Blessed One was dwelling at Kosambi on the bank of the river Ganges.

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

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

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.’

"Bhikkhus, when the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for |material existence::materiality, experience of the material world—encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, all desire for becoming, all |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, and it utterly |uproots::eradicates [samūhanati]| the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|

The Buddha's first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

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 Words of the Buddha project is dedicated to restoring the Buddha's teachings through accessible translations and by offering tools to support learning and reflection.

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

The Buddha answers Sakka's question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. Then |Sakka::name of the king of the deities [sakka]|, lord of the gods, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and stood to one side. Standing there, Sakka, lord of the gods, said this to the Blessed One:

The Buddha explains the benefits of associating with virtuous bhikkhus and the development of the seven awakening factors.

"Bhikkhus, those bhikkhus who are accomplished in |virtue::ethical conduct, moral integrity [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, |wisdom::insight, knowing [ñāṇa]|, |liberation::release, deliverance, freedom, emancipation [vimutti]|, and |the wisdom and vision of liberation::total understanding of emancipation, knowing and seeing of release, understanding and insight into liberation [vimutti + ñāṇa + dassana]| — I say that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and even going forth with [faith in] them is of great benefit. Why is that so? Because, bhikkhus, after hearing the Dhamma from such bhikkhus, one withdraws in two ways: by bodily seclusion and by mental seclusion. Dwelling thus secluded, one remembers and reflects on that Dhamma.

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

"Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.

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

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

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

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

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one's relation to one's actions.

"Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciate, ordained [pabbajita]|. What five?

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.

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

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

The Buddha explains the 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!"

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

“Bhikkhus, suppose a man with wounded and festering limbs were to enter a wood of thorny reeds. To him, the Kusa thorns would prick the feet and the reed blades would slash the limbs. Thereby that man, bhikkhus, would to an even greater extent experience pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|.

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

### Paṭhama vagga - First Chapter

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

On one occasion, several elder bhikkhus were dwelling at Kosambi, in Ghosita's park. At that time, the venerable Khemaka was residing at the Jujube Tree Park, and he was sick, experiencing pain, and gravely ill.

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.

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

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

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.

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 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:

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

"I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to it and pay close attention, I will speak."

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the true Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

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

The Buddha explains 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.

Thus have I heard—At one time, the Buddha was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There the Buddha addressed the bhikkhus: "Bhikkhus."

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.

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 thus: "Bhikkhus".

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

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

The Buddha 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 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.

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.

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

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.

Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.

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.

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

The 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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof.