The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

“Bhikkhus, a |wise person::someone who is astute, intelligent, learned, skilled [paṇḍita]| |aspiring::wishing, desiring [patthayamāna]| for the three kinds of |happiness::ease, comfort, pleasure, contentment [sukha]| should safeguard their |virtue::moral conduct, ethical behavior [sīla]|. What three? 1) 'May |praise::approval, acclaim, admiration [pasaṁsa]| come to me'—for this, a wise person should safeguard their virtue. 2) 'May |wealth::possessions, property, riches [bhoga]| arise for me'—for this, a wise person should safeguard their virtue. 3) 'Upon the breakup of the body, after death, may I be reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|'—for this, a wise person should safeguard their virtue. These are the three kinds of happiness for which a wise person should safeguard their virtue.”

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.

There is no fire like |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, no |distress::calamity, misfortune [kali]| like hatred; No suffering like the |aggregates::pile of matter and mind that are held onto as a self [khandha]|, and no happiness greater than |peace::calm, tranquility [santi]|.

He who, while seeking his own happiness, harms with a stick beings who desire happiness, will not find happiness after passing away.

"He who, while seeking his own happiness, Harms with a stick beings who desire happiness, Will not find happiness after passing away.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

"Householder, there are these four kinds of |happiness::ease, comfort, pleasure, contentment [sukha]| that are attainable by a lay person |who enjoys sensual pleasures::who indulges in sensual gratification [kāmabhogī]|, from time to time, and on appropriate occasions. What four? The happiness of ownership, the happiness of using wealth, the happiness of debtlessness, and the happiness of blamelessness.

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

Having given happiness, the giver becomes a partaker of happiness, be it divine or human;

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

"Venerable sir, we are householders who enjoy sensual pleasures live with children around us. We use sandalwood from Kāsi, wear garlands, perfumes, and ointments, and enjoy gold and money. Therefore, venerable sir, may the Blessed One teach us the Dhamma in such a way that it will lead to our benefit and happiness in this life and in the future life."

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

Bhikkhus, for a person with right view, his right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness, right wisdom, and right liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is desirable, wanted, pleasant, beneficial, and happiness. What is the reason for this? Because, bhikkhus, his view is good.

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, in the case of a person with right view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever intention, wish, aspiration, and intentional constructs—all these states lead to what is wished for, pleasant, agreeable, beneficial, and |happiness::ease, comfort, contentedness [sukhāya]|. For what reason? Because that view is good.

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]|.

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.

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.

‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental states, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.

Time flies by, one should abandon world's bait, looking for peace.

"Time flies by, the nights swiftly pass, The stages of life gradually abandon [us]; Clearly seeing this danger in death, One should do meritorious deeds that bring happiness."

For one brought to old age, there are no shelters.

"Life ebbs away, its span is short, For one brought to old age, there are no shelters; Clearly seeing this danger in death, one should do meritorious deeds that bring happiness.

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

“Life ebbs away, its span is short, for one brought to old age, there are no shelters; Clearly seeing this danger in death, one should do meritorious deeds that bring happiness.”

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

“One should train only in merit, which brings long-lasting happiness; Cultivate giving, ethical conduct, and cultivate a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|.

Ven. Sāriputta answers the question of what is difficult to do in the teaching and discipline, and what is difficult for one who has gone forth.

“For one who has gone forth, friend, finding |delight::pleasure, happiness [abhirati]| is difficult to to.”

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

Not having done unwholesome deeds, and having done much wholesome; With the breakup of the body, the |discerning one::wise person, one who has cultivated wisdom [sappañña]|, is reborn in |heaven::a place of happiness, lit. good fortune [sagga]|.”

The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

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

The power of faith, the power of energy, the power of conscience and of fear of wrongdoing; The power of mindfulness and of collectedness, and wisdom, the seventh power; By these, the bhikkhu, strong and wise, abides in |contentment::ease, happiness, pleasant abiding [sukha]|.

The Buddha shares the benefits of harmony within the monastic community.

“Bhikkhus, one thing arises in the world |for the benefit of many people::that brings well-being, advantage, and good outcomes for many [bahujanahitāya]| and |for the happiness of many people::leads to joy, ease, and comfort for many [bahujanasukhāya]|. It arises |for the sake of::for the purpose of [atthāya]|, for the |benefit of::good of, welfare of [hitāya]| and for the |ease of::comfort of, contentment of [sukhāya]| both gods and humans. What is this one thing? It is the |harmony in the monastic community, unity within the Saṅgha::concord within the community [saṅghasāmaggī]|. When the community is unified, bhikkhus, there are no mutual quarrels, no mutual abuse, no exclusion, and no abandonment of one another. In such a situation, those |without confidence::who are non-believers [appasannā]| gain confidence, and those who have confidence increase their confidence.”

The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.

“Those sentient beings are truly deprived, bhikkhus, who are lacking in noble wisdom. In this very life, they dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, with annoyance, hardship, and distress. After the breakup of the body, after death, a |bad destination::state of misery [duggati]| is to be expected. Those sentient beings are not deprived who are not lacking in noble wisdom. In this very life, they dwell in |ease::contentment, happiness, pleasant abiding [sukha]|, without annoyance, hardship, or distress. After the breakup of the body, after death, a |good destination::fortunate condition (of rebirth) [sugati]| is to be expected.”

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

“Bhikkhus, one thing arises in the world |for the harm of many people::that causes disadvantage, injury, and distress to a large group of people [bahujanāhitāya]| and |for the discomfort of many people::leads to unhappiness, trouble, and affliction for many people [bahujanāsukhāya]|. It arises |for the misfortune::to the detriment [anatthāya]| and |disadvantage::damage [ahitāya]| and |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]| of both gods and humans. What is this one thing? It is the |splitting apart of the community::schism in the Saṅgha, division within the monastic community [saṅghabhedo]|. When the community is divided, there are mutual quarrels, |abuse::insult, revilement [paribhāsā]|, exclusion, and |rejection::abandonment [pariccajana]| of one another. In such a situation, those |without confidence::who are non-believers [appasannā]| do not develop confidence, and some of those who have confidence change their minds.”

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

One should associate only with the good, with the good, one should foster close associations; Having understood the good teaching, beings abide in |comfort::pleasure, happiness, delight [sāta]|.

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

"Those who have faith and virtue, confidence and understanding of the teachings; they, in time, find happiness, immersed in the spiritual path."

The Venerable Sāriputta describes his experience of the first jhāna.

"Here, friend, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. For me, friend, the experience was not characterized by thoughts such as 'I am entering the first jhāna,' 'I have entered the first jhāna,' or 'I have emerged from the first jhāna.'"

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.

Tricky to pin down and swift, landing wherever it likes; The |taming::mastery, self-control [damatha]| of the mind is good, for a tamed mind brings happiness.

The Buddha contrasts the undeveloped and developed mind.

"Bhikkhus, I do not see any other single quality that, when developed and frequently cultivated, leads to as much |contentment::ease, happiness, pleasant abiding [sukha]| as the mind. A developed and frequently cultivated mind leads to great ease."

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

“Bhikkhus, do not be afraid of |merits::good deeds [puññā]|. Merits, bhikkhus are a synonym for |happiness::ease, contentment [sukha]|, for what is desirable, lovely, pleasing, and agreeable. I personally know that for a long time, bhikkhus, I have experienced the desirable, lovely, pleasing, and agreeable results of merits accumulated over a long time. For seven years, I developed a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|. As a result, for seven cycles of [universal] contraction and expansion, I did not return to this world. During the cycles of universal contraction, bhikkhus, I was reborn in the |radiant::shining [ābhassara]| Brahmā world. During the cycles of universal expansion, bhikkhus, I was reborn in an empty Brahmā palace.

The Buddha describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

“This is a cause for |joy::happiness, gladness [pāmojja]|, for those who understand; [The sight of] those who are |well-trained::awakened; lit. developed self [bhāvitatta]|, The Noble Ones who live the Dhamma.

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.

When one who has been away for a long time, returns safely from afar; Their relatives, friends, and well-wishers, welcome them back with |delight::happiness [abhinandati]|.

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;

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

One should desire |delight::pleasure, happiness [abhirati]| there, having abandoned sensual pleasures, |with nothing::possession-less [akiñcana]|; The wise one should purify oneself, from |defilements::impurities [klesa]| of the mind.

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

If a person |does good::produces good for oneself, good for others, or good for both|, they should do it again and again; One should take delight in it, for the accumulation of good brings |contentment::ease, comfort, happiness, pleasure [sukha]|.

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

2) Bhikkhus, with regard to what is |unsatisfactory::without essence, discontentedness [dukkhanti]|, the perception of |contentment::ease, happiness, pleasant abiding [sukha]| arises—this is the inversion of perception, of thought, and of view;

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 rise up and not be negligent, One should live in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, with good conduct; For living by the Dhamma, one sleeps with |ease::contentment, happiness, pleasant abiding [sukha]|, both in this world and the next.

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.

And what, bhikkhus, is the Nibbāna element |with fuel remaining::with residual clinging [saupādisesa]|? Here, bhikkhus, a bhikkhu is an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, with taints eradicated, having fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. However, his five sense faculties remain intact, and due to that, he experiences what is agreeable and disagreeable, and feels |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|. The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this is called, bhikkhus, the Nibbāna element with fuel remaining.

One who engages in good conduct by body, speech, and mind is dear to themselves.

"If one perceives oneself as dear, One should not associate with evil actions. It is not easy to achieve happiness, For one who does harmful actions.

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

“All beings will die, for life has death as its end; They will fare according to their deeds, reaping the fruits of their merit and demerit; The doer of |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| goes to |hell::a place of intense suffering, lit. no good fortune [niraya]|, The doer of merit goes to a |good destination::state of happiness [suggati]|.

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]|.

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

[Blow away] sorrow and |yearning::prayer, lit. muttering [pajappā]|, and one's own |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|; Seeking happiness for oneself, one should draw out the dart from oneself.

The Buddha describes the cultivation of four jhānas as leading to Nibbāna.

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

"The purpose of non-regret, Ānanda, is |joy::happiness, gladness [pāmojja]|; its benefit is joy."

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

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

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

“The five aggregates are truly burdensome, The person is the burden bearer; Taking up the burden is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| in the world, laying the burden down leads to |contentment::ease, happiness, pleasant abiding [sukha]|.

The Buddha shares the importance of explaining correctly what is not the Dhamma, Vinaya, spoken or uttered, practiced, and prescribed by the Tathāgata.

"Bhikkhus, those bhikkhus who |explain::illustrate, illuminate [dīpenti]| what is not the Dhamma as not the Dhamma are acting for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of many people, of gods and human beings. These bhikkhus generate much merit and help to establish the true Dhamma."

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

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

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

“And that which is impermanent—is it |dissatisfactory::uncomfortable, unpleasant [dukkha]| or |happiness::contentment, ease, pleasant abiding [sukha]|?”

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

"Bhikkhus, if 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]| were exclusively unpleasant, beset by |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, filled with suffering, and if it were also not associated with |ease::contentment, happiness, pleasant abiding [sukha]|, beings would not be |infatuated::enamoured, attracted [sārajjati]| with the earth element. But because, bhikkhus, the earth element is not exclusively unpleasant, not beset by suffering, not filled with suffering, and is also associated with ease, beings are infatuated with the earth element.

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

"Here, bhikkhu, a person wise and of great wisdom does not think for his own affliction, nor for the affliction of others, nor for the affliction of both. He contemplates, thinking only of the welfare, benefit, and happiness of himself, others, both, and indeed of the entire world. In this way, bhikkhu, one is considered wise and of great wisdom."

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

“Bhikkhus, when what exists, by |clinging to::grasping (at), acquiring, appropriating, taking possession (of), identifying (with) [upādāya]| what, do |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]| arise internally?”

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

And what, bhikkhus, is kamma that is dark and bright with dark and bright results? Here, bhikkhus, someone generates bodily constructions that are both afflictive and free of affliction, verbal constructions that are both afflictive and free of affliction, and mental constructions that are both afflictive and free of affliction. Having generated bodily, verbal, and mental constructions that are both afflictive and free of affliction, he is reborn in a world that is both afflictive and free of affliction. Being reborn in such a mixed world, he is affected by contacts that are both afflictive and free of affliction. Being contacted by such contacts, he experiences both afflictive and free of affliction feeling — |a mix of pleasure and pain::mingled with happiness and sorrow [vokiṇṇasukhadukkha]| — just like certain human beings, certain gods, and certain beings in the lower worlds. This, bhikkhus, is called kamma that is dark and bright with dark and bright results.

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, mind is their chief; they are mentally produced; If with a |settled::confident, bright, pure or pleased [pasanna]| mind, one speaks or acts; |Contentment::happiness, ease [sukhamanveti]| follows them, like a never-departing shadow.

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.

Beings wishing for |happiness::ease, contentment, comfort [sukha]|, who harm others with punishment; While seeking happiness for themselves, after death, they do not find happiness.

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

'Whatever |ease::contentment, happiness, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arise dependent on the earth element is the gratification in the earth element; whatever in the earth element is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change, that is the drawback in the earth element; the dispelling and abandoning of |interest::desire, wish, intention, impulse [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the earth element, this is the escape from the earth element.

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 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.

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

Then, bhikkhus, this thought occurred to me: 'The happiness and |pleasure::gladness, joy, positive state of mind [somanassa]| that arise dependent on |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]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| toward form—this is the escape in the case of form.

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

Even those deities, bhikkhus, who are long-lived, possessed of beauty, abundant in happiness, dwelling in high celestial mansions for a long time, they too, having heard the Tathāgata's teaching of the Dhamma, are for the most part filled with fear, a sense of urgency, and dread: "It seems, sir, that we are |unstable::impermanent, transient, unreliable [anicca]|, though we thought ourselves to be |stable::continuous, immutable, permanent [nicca]|; it seems, sir, that we are |not enduring::not eternal [addhuva]|, though we thought ourselves to be enduring; it seems, sir, that we are |not everlasting::not endless, not perpetual [asassata]|, though we thought ourselves to be everlasting. It seems, sir, that we are unstable, not enduring, not everlasting, |embodied in an individual identity::contained in a personal existence [sakkāyapariyāpanna]|. Thus, bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| is indeed possessed of great power, influence, and majesty over the world with its gods."

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

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

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

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

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

“May I never come upon |fame::glory, prestige [yasa]| Nāgita, and may fame never catch up with me. One who does not gain at will—without trouble or difficulty—the |happiness::ease, comfort, pleasure, contentment [sukha]| of |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, the happiness of |seclusion::solitude [paviveka]|, the happiness of |tranquility::calmness, serenity, stillness, peace [upasama]|, the happiness of |awakening::enlightenment [sambodhi]|, as I do without trouble and without difficulty; [they] might |consent to::accept, permit [sādiyati]| that filthy pleasure, they might indulge in that |lethargic::sluggish, lit. stiffness [middha]| pleasure, the pleasure of |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|.”

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.

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and 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]|, 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::injurious, destructive, bad, or evil [pāpaka]| 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 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.

3 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |dissatisfaction::discontent, dislike, aversion, boredom [arati]| still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that dissatisfaction should occupy the mind of one who has developed and cultivated the release of mind through appreciative joy, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from dissatisfaction, that is, the release of mind through appreciative joy.'

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.

Flowing in [from all objects] and lovely, |feelings of joy::pleasure, gladness, positive state of mind [somanassa]| arise in beings; |Clinging to comfort::attached to pleasure [sātasita]| and seeking happiness, these persons are headed to birth and old age.

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 collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. 3) With the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.' 4) With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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.

"Bhikkhus, two extremes should not be followed by one who has gone forth. Which two? That which is pursuit of sensual happiness in sensual pleasures, which is low, vulgar, common, ignoble, and unbeneficial; and that which is pursuit of self-mortification, which is painful, ignoble, and unbeneficial. Avoiding both these extremes, bhikkhus, the Tathāgata has awakened to the Middle Way, which gives rise to vision, gives rise to knowledge, leads to peace, to directly knowing, to enlightenment, to Nibbāna.

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

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

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

Bhikkhus, the |lazy::procrastinating, inactive person, indolent [kusīta]| person dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, mixed up with |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities, and neglects his own |true welfare::highest good, spiritual welfare [sadattha]|. But one with aroused energy dwells in |contentment::ease, happiness, pleasant abiding [sukha]|, secluded from harmful and unwholesome qualities, and accomplishes his own true welfare.

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

“And that which is impermanent—is it |dissatisfactory::uncomfortable, unpleasant [dukkha]| or |happiness::contentment, ease, pleasant abiding [sukha]|?”

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

"Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans."

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

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

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.

With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with appreciative joy, he pervades the entire world—above, below, across, everywhere,encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. ...

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

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

The Buddha explains how one can verify that they are a stream-enterer by reflecting on the five perilous animosities, the four factors of stream-entry, and clearly seeing with wisdom the noble principle of dependent co-arising.

1 Householder, one who kills living beings, dependent on killing living beings, generates [volitions of] peril and animosity |concerning this life::regarding the world, relevant to here and now [diṭṭhadhammika]|, peril and animosity concerning the next life, and they personally experience |suffering::discomfort, unease, unpleasantness, something unsatisfactory, stress [dukkha]| and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|. But for one who has abstained from killing living beings, that peril and animosity has subsided.

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

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

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

Come now, Sāḷha, do not [adhere merely] by hearsay, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because ‘the ascetic is our revered teacher.’ When you know for yourselves: 'These mental qualities are |wholesome::healthy, beneficial, useful [kusalesu]|, blameless, praised by the wise, and, when adopted and carried out, lead to welfare and to |ease::contentment, happiness, pleasant abiding [sukha]|,' then you should practice and abide in them.

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

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

The Buddha explains the 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."

An Anthology of Discourses from the Pali Canon

### 4. The Happiness Visible in This Present Life 1. Upholding the Dhamma in Society 1. The King of the Dhamma - AN 3.14 2. Worshipping the Six Directions - DN 31 2. The family 1. Parents and Children 1. Respect for Parents - AN 4.63 2. [Repaying One's Parents - AN 2.33](/an2.33) 2. Husbands and wives 1. Different Kinds of Marriages - AN 4.53 2. [How to Be United in Future Lives - AN 4.55](/an4.55) 3. Seven Kinds of Wives - AN 7.59 3. [Present Welfare, Future Welfare - AN 8.54](/an8.54) 4. Right livelihood 1. Avoiding Wrong Livelihood - AN 5.177 2. The Proper Use of Wealth - AN 4.61 3. [A Family Man's Happiness - AN 4.62](/an4.62) 5. The Woman of the Home - AN 8.49 6. The Community 1. Six Roots of Dispute and Six Principles of Cordiality - MN 104 2. Purification Is for All Four Castes - MN 93 3. Seven Principles of Social Stability - DN 16 4. The Wheel-Turning Monarch - DN 26 5. Bringing Tranquility to the Land - DN 5

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

How great is its fruit? How great is its benefit? How superbly bright and far-reaching is it? Suppose, bhikkhus, someone were to rule over the sixteen great regions, possessing abundant wealth and royal treasures, such as, the regions of the Aṅgas, Magadhas, Kāsīs, Kosalas, Vajjians, Mallans, Cetis, Vaṅgas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhāras, and Kambojas—this would not be worth a sixteenth part of the fruit and benefit of the Uposatha endowed with the eight factors. For what reason? Because, bhikkhus, human kingship is |insignificant::poor [kapaṇa]| compared to divine happiness.

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]|.

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, those bhikkhus who |explain::illustrate, illuminate [dīpenti]| what is |not the Dhamma::false teaching, something opposed to the teaching [adhamma]| as the Dhamma are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear."

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

"It is impossible, bhikkhus, it is inconceivable that a person having right view could consider any conditioned phenomena as |pleasurable::pleasant, contentment, happiness, ease [sukha]|. But it is possible, bhikkhus, that an ordinary person might consider some conditioned phenomenon as pleasurable. Such a possibility does exist."

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 teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by directly knowing.

1) Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. Just as a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes permeated with moisture, saturated inside and out, yet does not drip. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. This, bhikkhus, is the first cultivation of the noble fivefold right collectedness.

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

“Bhikkhus, there are four cases of |taking up practices::committing to actions, habitually engaging in things [dhammasamādānā]|. What are the four? 1) There is the case of taking up practices that is pleasant now but ripens as |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| in the future. 2) There is the case of taking up practices that is painful now and ripens as suffering in the future. 3) There is the case of taking up practices that is painful now but ripens as a |pleasant abiding::contentment, ease, happiness [sukha]| in the future. 4) There is the case of taking up practices that is pleasant now and ripens as a pleasant abiding in the future.

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.

5) He trains himself: “While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience joy.” 6) He trains himself: “While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience ease.” 7) He trains himself: “While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience mental activity.” 8) He trains himself: “While breathing in, I shall settle the mental activity”; he trains himself: “While breathing out, I shall settle the mental activity.”

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"And is what is impermanent suffering or happiness?"

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.

When he has given up, |cast off::purged [vanta]|, released, abandoned, and forsaken [the impurities that defile the mind] |to whatever degree::as much as, according to the limit [yathodhi]|, he considers thus: ‘I have unshakeable confidence in the Buddha,’ he gains inspiration from the meaning, gains inspiration from the Dhamma, gains |joy::happiness, gladness [pāmojja]| connected with the Dhamma. When he is joyful, |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]| is born in him. When his mind is uplifted by joyful pleasure, the body relaxes. When the body is relaxed, he feels |at ease::comfort, contentedness, happiness, pleasure [sukha]|. In one who feels at ease, the mind becomes |collected::composed, stable [samādhiyati]|. Likewise, when he considers thus: ‘I have unshakeable confidence in the Dhamma’ and ‘I have unshakeable confidence in the Saṅgha,’ he gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, joyful pleasure is born in him. When his mind is uplifted by joyful pleasure, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected.

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.

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

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

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, you will enter and dwell in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

"Whatever bodily action you intend to do, Rāhula, you should reflect upon that bodily action: 'Would this bodily action I intend to do lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome bodily action with painful consequences, resulting in suffering?' If, Rāhula, reflecting thus, you would know: 'This bodily action I intend to do would lead to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome bodily action with painful consequences, resulting in suffering,' then such a bodily action, Rāhula, should not be done by you. If, however, Rāhula, reflecting thus, you would know: 'This bodily action I intend to do would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome bodily action with pleasant consequences, resulting in happiness,' then such a bodily action, Rāhula, should be done by you.

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. In this state, he perceives whatever phenomena are present — whether |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, or |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: 'This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.' If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

The Buddha 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 collectedness? 1) Here, friends, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|; 2) with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure; 3) with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease;' 4) with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant — this, is called right collectedness.

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, bhikkhus, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

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.

Bhikkhus, those bhikkhus who |well grasp::correctly understand [suggahita]| the discourses and conform to the letter and spirit, they, bhikkhus, are practicing for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of many people, of gods and human beings. These bhikkhus generate much merit and preserve the good Dhamma."

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.

Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form as a basis for |pleasure::gladness, joy, positive state of mind [somanassa]|, a form as a basis for |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form as a basis for |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|,

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

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

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.

"Here, friend, a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|."

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.

And what kind of meditation, brahmin, did the Blessed One praise? Here, brahmin, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

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.

My |energy::willpower, determination [vīriya]| was aroused and relentless, brahmin, my mindfulness was established and |unmuddled::without confusion [asammuṭṭha]|, my body was tranquil and |unagitated::unaroused, unexcited, unstrained [asāraddha]|, my mind was |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Thus, brahmin, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

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

It is possible, Cunda, that here a certain bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. It might occur to him: ‘I am practicing |self-effacement::spiritual austerity, chipping away at the defilements, asceticism [sallekha]|.’ But it is not these attainments that are called ‘effacement’ in the |Vinaya::code of monastic discipline rules, training [vinaya]| of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.

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

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

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.'

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.

Now, Udāyī, whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on the five cords of sensual pleasure is called sensual pleasure, |filthy pleasure::lit. excrement pleasure [miḷhasukha]|, |ordinary pleasure::comfort of the common man [puthujjanasukha]|, |ignoble pleasure::vulgar happiness [anariyasukha]|. I say of this kind of pleasure that it should not be pursued, it should not be cultivated, and it should not be practiced often. I say that one |should be afraid of::should fear [bhāyitabba]| this pleasure.

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.

And what, young man, is the joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states? Here, young man, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This is a joyful pleasure that is apart from sensual pleasures, apart from unwholesome mental states.

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.

Felt experience, bhikkhus, is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time. Perception, bhikkhus, is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time. Formations, bhikkhus, are not yours, abandon them; having abandoned them, they will lead to your welfare and happiness for a long time. Consciousness, bhikkhus, is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time.

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.

Therefore, Sāriputta, when one speaks rightly, one should say: 'A being who is free from delusion has arisen in the world for the benefit and happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and humans.' This is how one should speak, Sāriputta.

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.

So too, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One's sight, becoming invisible to him.

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

Then, Aggivessana, it occurred to me: ‘I recall that once, while my father, the |Sakyan::member of the Sakya clan [sakka]|, was engaged in work, I sat in the cool shade of a rose-apple tree, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Could this be the path to awakening?