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

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

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

"Bhikkhus, I do not see any other single quality that leads to such great harm as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. Having many desires, bhikkhus, leads to great harm."

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

With continuous effort, cut off the stream, dispel sensual desires, O |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|; Having known the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|, be one who knows the |unmade::not created [akata]|.

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

For the Blessed One having overcome sensual desires, fares onward, like the sun illuminating the earth with its radiance; O One |of vast wisdom::of extensive distinctive knowledge, discernment [bhūripañña]|, to me whose wisdom is but small, explain the Dhamma, so that I might understand; The abandoning, right here, of birth and old age.”

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

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

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

Bhikkhus, suppose someone were to say: 'I will first construct the lower story of a mansion and then build the upper story upon it' — such a thing is possible. In the same way, bhikkhus, if someone were to say: 'Having fully realized, as it truly is, the Noble Truth of suffering, having fully realized, as it truly is, the Noble Truth of the arising of suffering, having fully realized, as it truly is, the Noble Truth of the cessation of suffering, and having fully realized, as it truly is, the Noble Truth of the path leading to the cessation of suffering, I will completely end suffering'—such a thing is possible.

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

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

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

"Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises a |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises a |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|.

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

Having left home to |roam without abode::wandering homeless [aniketasārī]|, in the village, the sage forms no intimate ties; Void of sense desires, without preferences, he would not engage in contentious talk with people.

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

“Overcome by conceit, through which, beings go to an unfortunate destination; Completely comprehending conceit, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time.”

Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

“Wisdom and mindfulness,” (said the venerable Ajita) “and |name::mental objects of consciousness, mentality, factors of feeling, perception, intention, contact and attention [nāma]| and |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, venerable sir; Tell me, having been asked, how they are entirely overcome.”

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

1] Bhikkhus, when a bhikkhu, having attended to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, aversion, or delusion arise, then by attending to another sign connected with what is wholesome, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 2] When he examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 3] When he disregards those thoughts and does not give attention to them, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 4] When he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 5] When, with teeth clenched and his tongue pressing against the roof of his mouth, he restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

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

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. Having many desires, bhikkhus, leads to great harm."

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.

This, the |steadfast::firm, stable, wise [dhīra]| ones call a strong bond, weighing one down, loose yet hard to escape; Having cut even this, they wander forth unconcerned, having abandoned the |comfort of sensual pleasures::enjoyment of sense desire [kāmasukha]|.

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

"Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises a |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises a |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|. Diversity of fevers does not arise dependent on diversity of quests, diversity of desires does not arise dependent on diversity of fevers, diversity of intentions does not arise dependent on diversity of desires, diversity of perceptions does not arise dependent on diversity of intentions, and diversity of elements does not arise dependent on diversity of perceptions.

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

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

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

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

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

The Buddha describes the true ascetic and brahmin as one who understands the four noble truths.

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

The Buddha describes eight motivations for giving, including giving out of desire, aversion, and fear.

6. One gives a gift thinking, ‘Having given this gift, after death, I will be reborn in a good destination, the |heavenly world::a blissful realm, celestial world [sagga]|,’

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

For one |craving::wanting, desiring [kāmayamāna]| |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, if that works out well for that person; Surely they are |delighted::exhilarated, thrilled [pītimana]|, having obtained what they wanted.

The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he |remembers::memorizes| it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, |aspiration::interest/desire/zeal| springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

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

A being, enveloped by many things within the cave of ignorance, stands deeply mired in delusion; Such a one is far from seclusion, For sensual pleasures in the world are not easy to relinquish.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

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

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

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

And having gone to heaven, they enjoy all the pleasures they desire; They experience the fruit of having given, |free of stinginess::with contentment, without envy [amacchara]|.

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

“Bhikkhus, there are three kinds of best confidence. What three? However many |sentient beings::living beings [satta]| there are—whether they are without feet, with two feet, with four feet, or with many feet; with form or formless; having perception, non-percipient, or neither percipient nor non-percipient—the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |Perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| is regarded the foremost among them. Those bhikkhus, who place their confidence in the Buddha, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

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

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

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

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

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

Then they would say to him: ‘This lute, venerable sir, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the soundbox, the sound board, the neck, the headstock, the strings, the plectrum, and the proper effort of a person. So it is, venerable sir, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

The Buddha describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

A being, adopting precepts on their own, Experiences highs and lows, fettered by perceptions; One who is wise, having realized the Dhamma, Remains unshaken, untouched by such highs and lows.

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

“Bhikkhus, even if a bhikkhu were to grab the corner of my robe and follow right behind me, step by step, but is with |intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| for |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, |with intense lust::with strong desire [tibbasārāga]|, |with a malicious mind::evil-minded, hateful [byāpannacitta]|, |harboring ill will::having harmful intentions [paduṭṭhamanasaṅkappa]|, is |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|; still, he is far from me and I am far from him. Why is that? Because that bhikkhu does not see the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. Not seeing the Dhamma, he does not see me.

On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, by and large, the people in Sāvatthi lived clinging to sensual pleasures—|infatuated by::inflamed by, enamoured by [rattā]|, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

Dhammapada verses 146–156 explore impermanence, the nature of the body, and the inevitability of aging and death. Through metaphors of a world ablaze, a decaying body, the house-builder and a city of bones, they point to life's transience and the futility of clinging to sensual pleasures. The verses highlight the cultivation of wisdom, detachment, and the pursuit of an unconditioned state beyond constructs, contrasting fleeting youth and inevitable old age with the timeless teachings that lead to liberation.

Behold this form, a mind-made |adornment::image [bimba]|, propped up in a body full of sores; Afflicted, |full of plans::with many intentions, the object of many considerations [bahusaṅkappa]|, of which, there is nothing |enduring::continuous, regular [dhuva]| or |stable::constant, persistent [ṭhiti]|.

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

Many who wear the |ochre::organic brown, color of Buddhist monk's robes [kāsāva]| robe, are unrestrained and |evil-natured::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|; By performing |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the evil-doer |re-arises::is reborn [upapajjati]| in hell.

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.

Those who perceive essence in the |essenceless::without essence, without substance [asāra]|, and see the |essential::fundamental, substantial [sāra]| as having no essence; They do not attain the essential, being in the domain of |wrong intentions::with wrong notions, wrong ideas [micchāsaṅkappā]|.

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.”

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

That action is not well done, which, having done, one |later regrets::suffers remorse from [anutappati]|; With a tearful face, one weeps, experiencing its result.

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

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

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

“Overcome by anger, through which, beings go to an unfortunate destination; Fully understanding anger, those seeing clearly abandon it; Having abandoned it, they do not come again, to this world at any time.”

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

“Overcome by contempt, through which, beings go to an unfortunate destination; Fully understanding that contempt, those seeing clearly abandon it; Having abandoned it, they do not come again, to this world at any time.”

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

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

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.

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

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

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

“Without having enjoyed, you seek alms, bhikkhu, you don't seek alms after having enjoyed; First enjoy, bhikkhu, then go seek alms, don't let time pass you by.”

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

“Disoriented by illusion, through which, beings go to an unfortunate destination; Fully understanding that illusion, those seeing clearly abandon it; Having abandoned it, they do not come again, to this world at any time.”

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

“One who, having fully known everything in all respects, does not |find pleasure in::is enamored with, is infatuated with, is attached to [rajjati]| anything anywhere; Such a one, has completely comprehended everything, and has transcended all suffering.”

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

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

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

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

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

Suppose, bhikkhus, there was a great tree. Then a man might come along carrying a shovel and a basket. He would cut down the tree at its base, dig up the root, and extract even the tiniest root fibers, down to those as fine as reed fibers. He would cut the tree into pieces, split the pieces, and reduce it to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and turn them into ash. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

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

For whom there is no |dependence::reliance, clinging [nissayanā]|, having known the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, he is |disengaged::detached, independent [anissita]|; For either |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| or non-existence, no craving is found in him.

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

Not having done wholesome deeds, and having done much unwholesome; With the breakup of the body, the |undiscerning one::immature person, one lacking in discernment, one who has not cultivated wisdom [duppañña]|, is reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|.”

The Buddha describes the wandering in samsara due to not fully understanding and penetrating the Four Noble Truths.

What are these four? It is because of not fully understanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time. It is because of not fully understanding and not penetrating the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|, that both you and I have run and wandered this long course of cyclic existence, for a very long time. But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth."

The Buddha describes the subsequent training guideline to virtuous conduct - to practice being free of the unwholesome states craving, ill will, dullness and drowsiness, restlessness and worry, and doubt while walking, standing, sitting, and lying down.

“Bhikkhus, dwell being virtuous, |accomplished in the moral code of conduct::accomplished in the monastic code of discipline, accomplished in harmonious and pure conduct with others [pātimokkha]|. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the |training guidelines::the Buddha's teaching instructions for an individual [sikkhāpada]|.

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

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

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

One who has entirely cut off |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, having dried up its swift flowing stream; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

Bhikkhus, at that time, I was Brahmā, the great Brahmā, the conqueror, unconquered, all seeing, and sovereign ruler. Bhikkhus, thirty-six times I was Sakka, lord of the gods. Many hundreds of times, I was a king, a wheel-turning monarch, a just and righteous ruler of the four quarters, victorious, who had achieved stability over the land, and possessing the seven treasures. What need is there to speak of regional rulership.

The spiritual life is lived for the abandoning and complete uprooting of the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance.

“Bhikkhus, the |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]| is lived for the abandoning and |complete uprooting::cutting off, total eradication [samuccheda]| of the seven underlying tendencies. Which seven?

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

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

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

The |mindful::attentive, fully present [satīmant]| ones |depart::set out, go away, leave home [uyyuñjanti]|, they do not delight in a home; Like a swan having left a pond behind, they give up home after home.

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

In that regard, trainings are praised, Those which are highly esteemed in the world, One should not be engrossed in them; Having fully penetrated all sense-desires, One should train for one's own |liberation::Nibbāna|.

The Buddha describes the four assurances possessed by the Tathāgata.

Whatever belief systems are adhered to by the many, and relied upon by ascetics and brahmins; They cease to be on reaching the |Tathāgata::suchness, being in such a state [tathāgata]|, the self-assured one who has gone beyond doctrines.

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

3 Abandon |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]| and develop good mental conduct; do not be negligent in this.

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

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

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

Many who wear the |ochre::organic brown, color of Buddhist monk's robes [kāsāva]| robe, are unrestrained and |evil-natured::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|; By performing |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the evil-doer |re-arises::is reborn [upapajjati]| in hell.

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

And how is he possessed of excellent wisdom? Here, bhikkhus, with the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |mental defilements::mental outflows, discharges, taints [āsava]|, the bhikkhu dwells having personally realized the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and the |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having attained it, abides in it. This is how a bhikkhu is possessed of excellent wisdom.

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.

If he wishes: 'May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,' then, in each case, he is capable of realizing it, there being a suitable basis.

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, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

“Bhikkhus, a bhikkhu endowed with two qualities lives |contented::easily, comfortably, pleasantly [sukhaṃ]| in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected. What two? |Guarding of the sense doors::controlled in senses, having self-restraint [guttadvāratā]| and |moderation::knowing the limit [mattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives contented in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected.”

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.

Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While seated to one side, Jīvaka Komārabhacca said to the Blessed One:

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.

But bhikkhus, 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, having understood as it actually is the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to forms, does not delight in forms, is not fond of forms, does not rejoice in forms. With the change, fading away, and ending of forms, the Tathāgata dwells in |contentment::ease, contented abiding [sukha]|.

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

"Here, bhikkhus, a certain person engages in |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|, |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, and |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]|. Having engaged in misconduct by way of body, speech, and mind, after the breaking up of the body at death, they are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. Bhikkhus, then the hell wardens seize that person by both arms and present them to |King Yama::lord of the underworld, who acts as a moral examiner and questions the recently deceased about their failure to heed the divine messengers—aging, illness, and death. He reminds beings that they alone are responsible for their past deeds [yama]|, saying: 'This man, your majesty, did not respect their mother, did not respect their father, did not respect ascetics, did not respect the |Brahmans::a title used by the Buddha for an Arahant, an awakened being [brahmañña]|, and did not respect the elders in their family. May your majesty impose due punishment on him.'

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

Through |meditation::diligence, practice [yoga]|, |wisdom::discernment [bhūri]| arises, without meditation, wisdom wanes; Having known these crossroads, of |development::well-being, prosperity [bhava]| and |decline::loss, regress [vibhava]|; One should establish oneself in such a way, that wisdom continues to grow.

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

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

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

Then Caṇḍa the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Caṇḍa the headman said to the Blessed One:

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

Then a certain bhikkhu approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:

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

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

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

Having experientially understood this truth, I declared it to the bhikkhus, bhikkhunīs, the male lay disciples, and the female lay disciples. This spiritual life, bhikkhus, has become prosperous, flourishing, broadly circulated, populous, and widespread among deities and humans.”

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

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

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

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

Whoever has not let go of passion, aversion, and illusion is said to be bound by Māra, ensnared by Māra's trap, at the mercy of the Evil One, and subject to his will.

“Bhikkhus, whoever has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is said to be bound by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, ensnared by Māra's trap, at the mercy of the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|, subject to his will. On the other hand, bhikkhus, whoever has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is said to be not bound by Māra, released from Māra's trap, and not at the mercy of the Evil One, and not subject to his will.”

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.

After his meal, having returned from the alms-round, he sits down, folding his legs crosswise, setting his body erect, and establishes mindfulness as first priority. He abandons covetousness for the world and lives with a mind rid of covetousness; he purifies his mind from covetousness. He abandons ill will and hatred, lives with a benevolent mind towards all beings, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. He abandons |dullness::complacency| and agitation, and lives alert and with full awareness; he purifies his mind from |dullness::complacency| and agitation. He abandons |restlessness::mental agitation| and remorse, lives tranquil and internally serene; he purifies his mind from |restlessness::mental agitation| and remorse. He abandons doubt, lives having crossed over doubt, unperplexed about wholesome mental qualities; he purifies his mind from doubt.

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

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

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

At Sāvatthi.

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

Then King Pasenadi of Kosala descended from the palace and went to the Blessed One. Having approached him and paid his respects, he sat down to one side. Sitting there, King Pasenadi of Kosala said to the Blessed One: "Here, Venerable Sir, I was staying in the upper chambers of my palace with Queen Mallikā, and I said to her, 'Mallikā, is there anyone dearer to you than yourself?' When asked this, Venerable Sir, Queen Mallikā replied to me, 'No, great king, there is no one dearer to me than myself. But for you, great king, is there anyone dearer to you than yourself?' When she said this, Venerable Sir, I replied to Queen Mallikā, 'For me too, Mallikā, there is no one dearer to me than myself.'"

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

Having practiced the Dhamma here, the path that leads to a good destination; They delight [after death] in a heavenly world, pleased, enjoying sensual pleasures.”

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

“Bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is called one who is still caught in the ocean—with its waves, currents, whirlpools, and lurking with fierce beasts and monsters. On the other hand, bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, and lurking with fierce animals and monsters. Having reached the far shore, they stand on firm ground as a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|.”

The Buddha teaches the duality of the six sense bases and their respective objects.

If anyone, bhikkhus, should speak thus: ‘Having rejected this duality, I shall make known another duality’ — that would be a mere empty boast on his part. If he was questioned, he would not be able to reply and, further, he would meet with |vexation::affliction, irritation [vighāta]|. For what reason? Because, bhikkhus, that would not be within his |objective field::domain, realm, sphere [visaya]|.”

The Buddha contemplates dependent co-arising in forward order just after his awakening.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the first watch of the night, thoroughly paid attention to dependent co-arising in forward order:

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, King Pasenadi of Kosala said this to the Blessed One:

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

At Sāvatthi.

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

“One who has completed the training, who is not liable to decline, whose wisdom is supreme, |who sees the wearing away and ending of rebirth::who observes the exhaustion and cessation of rebirth [jāti+kkhayanta+dassī]|; That sage, bearing his final body, Having abandoned |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, I declare him one who has gone beyond aging.

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

And how, bhikkhus, do those with vision see? Here, a bhikkhu sees |continued conditional existence::what has come to be [bhūta]| as it actually is. Having seen continued conditional existence as it actually is, he is practicing for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, |fading of desire::dispassion, detachment [virāga]|, and |gradual ending::cessation, termination [nirodha]|.”

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;

One of two results is to be expected for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and discerning with clarity at a suitable occasion in regard to the wholesome mental qualities - 1) full awakening here and now, or 2) the state of non-returning.

Therefore, cultivate wakefulness, The bhikkhu who is |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |discerning::astute, wise [nipaka]|, and |who gains jhānas at will::accomplished in meditation, who has deep states of meditation [jhānalābhī]|; Having cut off the fetter of |being born and aging::birth and old age [jātijarā]|, will realize the highest awakening right here.”

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

And what, bhikkhus, is the noble quest? Here, bhikkhus, someone who is themselves subject to birth, having understood the danger in what is subject to birth, seeks the |unborn::uncreated, unproduced [ajātam]| unsurpassed security from bondage, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|; someone who is themselves subject to aging, having understood the danger in what is subject to aging, seeks the unaging unsurpassed security from bondage, Nibbāna; someone who is themselves subject to illness, having understood the danger in what is subject to illness, seeks the unailing unsurpassed security from bondage, Nibbāna; someone who is themselves subject to death, having understood the danger in what is subject to death, seeks the deathless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled unsurpassed security from bondage, Nibbāna.

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

"There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? 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. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings."

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

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

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“Well said, Māgaṇḍiya. I too, Māgaṇḍiya, have neither seen nor heard of a king or a king’s chief minister who, while enjoying himself, provided and endowed with the five cords of sensual pleasure, has lived, is living, or will live without having abandoned craving for sensual pleasures, without having dispelled fever for sensual pleasures, without thirst, with a mind inwardly at peace. On the contrary, Māgaṇḍiya, any ascetics or brahmins who have lived, are living, or will live without thirst, with a mind inwardly at peace—all of them do so after having understood, |as it truly is::as it has come to be, in reality [yathābhūta]|, the arising, the passing away, the gratification, the drawback, and the escape in regard to sensual pleasures. And it is after abandoning craving for sensual pleasures and dispelling the fever for sensual pleasures that they have lived, are living, or will live without thirst, with a mind inwardly at peace.

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

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

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

Then, after emerging from seclusion in the evening, the venerable Udāyī approached the venerable Ānanda; having approached, he greeted the venerable Ānanda warmly. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the venerable Udāyī spoke to the venerable Ānanda:

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

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

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

"Once, bhikkhus, I was dwelling near |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā River, at the foot of the goatherd's banyan tree. There, having just attained full awakening and abiding in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

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 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.

Then, the Blessed One, after dressing in the morning, took his alms bowl and outer robe and entered Sāvatthi for alms. Venerable Rāhula also, having dressed in the morning and taken his alms bowl and robe, followed right behind the Blessed One.

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

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

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

And what, bhikkhu, is inward rottenness? Here, a certain person is |unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, of impure and suspicious behavior, who is underhanded in business, no ascetic but claiming to be one, not celibate but pretending to be celibate, rotten inside, oozing with lust, and filthy. This, bhikkhu, is called inward rottenness.”

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.

Just as a deep lake, clear and undisturbed; So too, having heard the teachings, the wise |become tranquil::become serene, bright, radiant [vippasīdanti]|.

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

Then, venerable sir, it occurred to me: ‘Those who engage in |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|, |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, or |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm| leave themselves unprotected. Even though a company of elephant troops may protect them, or a company of cavalry, or a company of chariot troops, or a company of infantry, still they leave themselves unprotected. For what reason? Because that protection is external, not internal; therefore, they leave themselves unprotected.

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.

Therefore, just as the leaf-wrap [smell], having known the consequences of actions for oneself; A wise person should not associate with the unvirtuous, and should associate with the virtuous; The unvirtuous lead to |hell::a place of intense suffering, lit. no good fortune [niraya]|, the virtuous lead to a good rebirth.

The Buddha contemplates dependent co-arising in forward and reverse order just after his awakening.

Thus have I heard. At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the last watch of the night, thoroughly paid attention to dependent co-arising in both forward and reverse order:

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.

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;

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

Then the Blessed One addressed the Venerable Ānanda: “Do you see Ānanda, the mental contrivance of this vain person Udāyī? I knew, Ānanda, that this vain person Udāyī, as he was engaging, would engage |unwisely::improperly, carelessly [ayoniso]| right now. Right from the beginning, Ānanda, the wanderer Potaliputta asked about three kinds of feeling. And if this vain person Samiddhi, when asked by Potaliputta, had answered thus: ‘Friend Potaliputta, having done an intentional action by way of body, speech, or mind that leads to pleasant feeling, one feels pleasure. Having done an intentional action by way of body, speech, or mind that leads to painful feeling, one feels pain. Having done an intentional action by way of body, speech, or mind that leads to neither-painful-nor-pleasant feeling, one feels neither-pain-nor-pleasure.’ Ānanda, had this vain person Samiddhi answered in this way, he would have answered rightly, in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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.

At Sāvatthi.

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

Then, in the evening, those elder bhikkhus, having come out of seclusion, addressed the venerable Dāsaka: "Come, friend Dāsaka, go to the bhikkhu Khemaka and speak to him thus: 'The elders, friend Khemaka, ask whether you are bearing up, whether you are enduring, whether your painful feelings are subsiding and not increasing, and whether there is a sign of their subsiding and not increasing.'"

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.

Then, venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, venerable Ānanda said to the Blessed One:

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.

Therefore, having heard it from the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, and having alleviated sorrow; Having seen that he has departed and died, realize, “I cannot [bring the dead back to life].”

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.

One is not a bearer of the Dhamma, merely because they speak much; But one who, even from having heard a little, sees the Dhamma with the body; And is not |negligent::careless, heedless, intoxicated [pamajjati]| regarding Dhamma, is truly a |bearer of the Dhamma::who knows the Dhamma by heart [dhammadhara]|.

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

If he wishes: 'May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,' then, in each case, he is capable of realizing it, there being a suitable basis.

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

Having gone forth, he avoided, |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| with his body; Having abandoned |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, he purified his livelihood.

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

The eye, bhikkhus, is the ocean of a person; its |tide::current, surge [vega]| consists of |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]|. Bhikkhus, one who withstands that tide consisting of forms is said to have crossed the ocean of the eye—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.

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

1) When this was said: ‘This Dhamma is for one with few desires, not for one full of desires,’ with reference to what was this said? Here, bhikkhus, when a bhikkhus is one with few desires, he does not wish: ‘May people know me to be one with few desires.’ Being content, he does not wish: ‘May people know me as being content.’ When he resorts to seclusion, he does not wish: ‘May people know me as one who resorts to seclusion.’ When he is energetic, he does not wish: ‘May people know me as one with aroused energy.’ Attending mindfully, he does not wish: ‘May people know me as one who attends mindfully.’ Being collected, he does not wish: ‘May people know me as one who is collected.’ Being wise, he does not wish: ‘May people know me as wise.’ Delighting in non-proliferation, he does not wish: ‘May people know me as one who delights in non-proliferation.’ When this was said: ‘This Dhamma is for one with few desires, not for one full of desires,’ it was in reference to this that this was said.

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

In this matter, bhikkhus, right view comes first. And how does right view come first? For one possessing right view, wrong view is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong view are also worn away. Moreover, through right view, many wholesome qualities reach full development by cultivation. Similarly, for one possessing right intention, wrong intention is worn away ... for one possessing right speech, wrong speech is worn away ... for one possessing right action, wrong action is worn away ... for one possessing right livelihood, wrong livelihood is worn away ... for one possessing right effort, wrong effort is worn away ... for one possessing right mindfulness, wrong mindfulness is worn away ... for one possessing right collectedness, wrong collectedness is worn away ... for one possessing right knowledge, wrong knowledge is worn away ... for one possessing right liberation, wrong liberation is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong liberation are also worn away. Moreover, through right liberation, many wholesome qualities reach full development by cultivation.

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

The Blessed One said this. Having spoken thus, the Well-Gone One further said this:

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

Aversion is a root of the unwholesome. When a person overcome by aversion chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. And so these many bad, unwholesome things are produced in them, born, sourced, originated, and conditioned by aversion. Thus, from aversion, arising due to aversion, originating in aversion, and conditioned by aversion, many harmful, unwholesome qualities come into being.

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

Thus, venerable sir, for a bhikkhu whose mind is rightly liberated, even if many forms cognizable by the eye come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena. Even if many sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, tactile objects cognizable by the body, or mental |phenomena::ideas, feelings, thoughts| cognizable by the mind come into range, they do not take hold of his mind. His mind remains detached, steady, and in equipoise, seeing the impermanence of all phenomena.

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

But worse than these stains, is |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| - the ultimate stain; Having put an end to this stain, be |spotless::stainless [nimmala]|, bhikkhus.

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 |wrongly grasp::misunderstand [duggahitehi]| the discourses and misrepresent the letter and spirit, they, bhikkhus are practicing for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of gods and human beings. These bhikkhus generate much demerit and cause the |good Dhamma::good teaching, true doctrine [saddhamma]| to disappear.

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

Bhikkhus, if a bhikkhu should aspire: 'May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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

"Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims what has not been spoken and uttered by the Tathāgata as having been spoken and uttered by the Tathāgata, and one who claims what has been spoken and uttered by the Tathāgata as not having been spoken and uttered by the Tathāgata. These are the two who misrepresent the Tathāgata, bhikkhus.

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.

Then the Venerable Sāriputta attained final Nibbāna from that very illness. Then Cunda, the novice monk, having taken the alms-alms bowl and outer robe of the Venerable Sāriputta, went to Sāvatthi, to the Jeta's Grove, Anāthapiṇḍika's park, to where the Venerable Ānanda was. Having approached, he paid respects to the Venerable Ānanda and sat down to one side. Sitting to one side, Cunda, the novice monk, said to the Venerable Ānanda:

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

Bail out this boat, bhikkhu, when bailed out, it will sail swiftly; Having cut off |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, from here, one goes to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

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

The Buddha 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.

They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|, these are gone and no longer present; Having understood the |unblemished::pure, stainless [viraja]|, sorrowless state, they comprehend rightly, having crossed beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

Suppose, bhikkhus, there was a great tree. Then a man might come along carrying a shovel and a basket. He would cut down the tree at its base, dig up the root, and extract even the tiniest root fibers, down to those as fine as reed fibers. He would cut the tree into pieces, split the pieces, and reduce it to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and turn them into ash. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

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

At Sāvatthi.

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.

Bhikkhus, when the bhikkhu, having known that ‘Craving and unbalanced greed are impurities that defile the mind,‘ has abandoned them, having known that ‘Ill will is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Anger is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Resentment is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Contempt is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Feuding is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Jealousy is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stinginess is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Deceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Treachery is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Stubbornness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Aggressiveness is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Conceit is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Arrogance is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Vanity is an impurity that defiles the mind,‘ has abandoned it, having known that ‘Negligence is an impurity that defiles the mind,‘ has abandoned it—Having thus purified his mind, he is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’

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.

Then, after the night had passed, the brahmin householders of Icchānaṅgala, took abundant |raw food::non-staple food, lit. to be chewed [khādanīya]| and cooked food of various kinds and went to the Icchānaṅgala forest grove. Having drawn near to the entrance gate, they stood making a loud noise and a great commotion.

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

They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|, these are gone and no longer present; Having understood the |unblemished::pure, stainless [viraja]|, sorrowless state, they comprehend rightly, having crossed beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

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

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

At Sāvatthi.

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.

This, bhikkhus, is the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|: birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the five aggregates subject to clinging are suffering.

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.

“Here, venerable sir, while I was alone and secluded, a reflection arose in my mind: ‘How many |painful experiences::misfortunes, states of suffering [dukkhadhammā]| has the Blessed One rid us of! How many |pleasant experiences::states of ease [sukhadhammā]| has the Blessed One brought us! How many unwholesome mental qualities has the Blessed One cleared us of! How many wholesome mental qualities has the Blessed One fostered in us!’

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

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

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

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

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

And what, bhikkhus, is the result of sensual pleasures? Bhikkhus, the one who desires and delights in sensual pleasures, by that very desire, produces repeated existence in favorable or unfavorable conditions. This is called the result of sensual pleasures.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of turbulent winds high in the sky.

At Sāvatthi.

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

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

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

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

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

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

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

1) And what bhikkhus, is having oneself as one's authority? Here, bhikkhus, having gone to the |forest::remoteness [arañña]|, to the foot of a tree, or to an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am |immersed in::affected by, afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|." If I were to seek again the same sensual pleasures I renounced, or even worse ones, that would not be |proper::appropriate, fitting [patirūpa]| for me.' He then reflects thus: 'My energy will be aroused, not sluggish; my |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]| will be established, not confused; my body will be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind will be |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|.' Thus, making himself his own authority, he abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called having oneself as one's authority.

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

"Bhikkhus, if one's clothes or head were |burning::on fire, ablaze|, what should be done?

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

Friends, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering, as is not obtaining what one desires. In summary, the five aggregates subject to clinging are suffering.

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

3 And what, bhikkhus, is the peril of whirlpools? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.' Then, after he has thus gone forth, in the morning he dresses, takes his alms bowl and outer robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established |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]|, with his sense faculties |unrestrained::uncontrolled, unguarded [asaṁvuta]|. He sees a householder or a householder's son there enjoying himself, indulging in and engaging with the five |objects of sensual pleasure::sensual stimulation [kāmaguṇa]|. He thinks to himself: 'Formerly, when I was a layperson, I enjoyed myself, indulging and engaging with the five objects of sensual pleasure. My family has |wealth::possessions, property, riches [bhoga]|. I can enjoy that wealth and also do meritorious deeds. Let me now give up the training and return to the household life so that I can enjoy that wealth and also do meritorious deeds.' So he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of whirlpools. The peril of whirlpools, bhikkhus, is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.

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

Then, Vaccha, as much as you wish, you will experience various kinds of supernormal powers: being one, you will become many; having been many, you will become one; you will appear and disappear; you will pass through a wall, through an enclosure, through a mountain unhindered as if through space; you will dive in and emerge from the earth as if it were water; you will walk on water without sinking as though on solid ground; you will fly cross-legged through the sky, like a bird; with hand, you will touch and stroke the moon and the sun, so mighty and powerful; with the body, you will exercise control even as far as the Brahmā world. You will achieve directly knowing of that, whenever there is an appropriate basis.

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

Then this thought occurred to the venerable Mahāmoggallāna: “Whom, is the Blessed One referring to when he says: ‘The assembly is not pure, Ānanda’?” Then venerable Mahāmoggallāna directed his mind over the entire Saṅgha of bhikkhus, mentally encompassing them with his mind. Venerable Mahāmoggallāna saw that person—|unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, impure, of suspect behavior, |who was underhanded in business::with concealed deeds, who is covert in actions [paṭicchannakammanta]|, not a true ascetic though claiming to be one, who was not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy—sitting in the middle of the Saṅgha of bhikkhus. Having seen him, he rose from his seat and approached that person. Having drawn near, he said to him: “Get up, friend, you have been seen by the Blessed One. You have no communion with the bhikkhus.” When this was said, that person remained silent.

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

"Having gained the best of sights, and the unsurpassable in hearing; Having acquired the unsurpassed acquisition, and |delighting in::devoted to [rata]| the unsurpassed training.

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 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.

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.

Then the venerable Mahākoṭṭhika, having emerged from seclusion in the evening time, approached venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. After the exchange of courteous and polite conversation, he sat down to one side. Sitting to one side, the venerable Mahākoṭṭhika said this to venerable Sāriputta:

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.

5. He experiences various types of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|—becoming one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world.

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

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

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

While I was dwelling thus, having known the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|; I overcame all intoxications— intoxication with health, with youth, and intoxication with life— having seen peace in |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|; |Zeal::enthusiasm [ussāha]| then arose in me, as I clearly saw |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

When, upon investigating, he understands thus: ‘This venerable one has realized this wholesome state since a long time, not just recently realized,’ then he examines him further thus: ‘Has this venerable one become well-known and attained fame, so that the |drawbacks::disadvantages, inadequacies, dangers. The drawbacks are related to conceit, arrogance, etc. For some bhikkhus, as long as they have not become well known or acquired a following, these dangers are not found, and they are very calm and quiet; but when they have become famous and have acquired a following, they go about behaving improperly, attacking other bhikkhus like a leopard pouncing on a herd of deer. [ādīnava]| [connected with being well-known and famous, such as conceit, arrogance, and improper behavior] are found in him?’ For, bhikkhus, as long as a bhikkhu has not become well-known and attained fame, such drawbacks are not found in him, but when he has become well-known and attained fame, those drawbacks are found in him. When he examines him, he comes to know: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him.’

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.

Just as, bhikkhus, when a great downpour occurs atop a mountain, the cascading water naturally progresses, filling up the mountain's hollows, gullies, and crevices. These, once filled, replenish the small ponds. The small ponds, upon reaching their capacity, replenish the larger ponds. The larger ponds, once full, replenish the streams. The streams, having been replenished, fill the rivers. The rivers, upon being filled, replenish the great ocean.

The Buddha uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

At Sāvatthi.

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

Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Venerable sir, today in the early morning, after donning our robes and taking our bowls and robes, we entered Sāvatthi for alms. But it occurred to us: ‘It is too early to go for alms in Sāvatthi. Suppose we went to the park of the wanderers of other sects.’ So we went to the park of the wanderers of other sects. Upon arrival, we exchanged polite greetings with them, and after engaging in a friendly and courteous conversation, we sat down to one side. While we were seated, they said to us: ‘Friends, the ascetic Gotama describes the full understanding of sensual pleasures; we too describe the full understanding of sensual pleasures. The ascetic Gotama describes the full understanding of form; we too describe the full understanding of form. The ascetic Gotama describes the full understanding of felt experience; we too describe the full understanding of felt experience. What then is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s Dhamma teaching and ours, between his instruction and ours? ’Venerable sir, we neither approved nor rejected what they said. Without doing either, we got up from our seats and left, thinking: ‘We shall understand the meaning of these words in the Blessed One’s presence.’”

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.

Then, the householder Anāthapiṇḍika approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While he was sitting there, the Blessed One said this to him:

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

"Yes, venerable sir," the bhikkhus replied to the Blessed One. Having replied in agreement, they took Bāhiya of the Bark Cloth's dead body, placed it on a cot, carried it away, cremated it, and made a stupa for him. Then they approached the Blessed One. Having drawn near to the Blessed One, they paid homage to him and sat down to one side. Having sat down to one side, the bhikkhus said to the Blessed One: "Venerable sir, Bāhiya of the Bark Cloth's dead body has been burned, and a stupa has been made for him. What is his |trajectory::going, passing on, path, course, destination [gati]|? What is his |future existence::future destination [abhisamparāya]|?"

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

At Sāvatthi.

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

“Here, Upavāṇa, a bhikkhu, 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, experiences the form as well as |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the form. Since passion exists within him regarding forms, he discerns: ‘There is passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form and passion for the form, and since passion exists within him regarding forms—discerns: ‘There is passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

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.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their aspects and particulars.

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

Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall watch instability,” and “while breathing out, I shall watch instability”; trains thus: “While breathing in, I shall watch the fading of desire,” and “while breathing out, I shall watch the fading of desire”; trains thus: “While breathing in, I shall watch cessation,” and “While breathing out, I shall watch cessation”; trains thus: “While breathing in, I shall watch relinquishment,” and “while breathing out, I shall watch relinquishment” — on that occasion, the bhikkhu dwells observing |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, mindful, having removed craving and distress with regard to the world. Having seen with wisdom the abandoning of craving and distress, he closely looks on with equanimity. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing mental qualities in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

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."

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

And what, bhikkhus is the fault concerning this life? Here, bhikkhus, a certain person sees a thief, who has committed a crime, being caught by the kings and subjected to various punishments: beaten with whips, beaten with canes, beaten with short sticks, cutting off hands, cutting off feet, cutting off hands and feet, cutting off ears, cutting off the nose, cutting off both ears and nose, subjected to the 'sour pot', the 'bald shave', 'Rāhu's mouth', the 'fiery wreath', the 'blazing hand', the 'grass twist', wearing the 'bark dress', the 'black antelope', the 'meat hook', the 'silver coins', 'caustic peeling', the 'spinning bar', the 'straw chair', being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword.

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

Furthermore, bhikkhus, a bhikkhu, having eaten as much as he likes until his belly is full, lives devoted to the pleasure of lying down, reclining, and sleeping. The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, examination, perseverance, and striving, this is the fourth shackle of the mind that has not been severed.

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

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

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

3 He, having heard that |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, accomplishes it with two forms of seclusion — |physical seclusion::bodily isolation [kāyavūpakāsa]| and |mental seclusion::mental isolation [cittavūpakāsa]|. This, bhikkhus, is the third cause, the third condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

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

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. Just as a man might go from his own village to another village, and then from that village to yet another village, and then from that village return to his own village. He remembers, 'I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way; from that village I went to yet another village ... and from that village I have returned to my own.'

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

"It is impossible, bhikkhus, it is inconceivable that a person having right view, with a |corrupted mind::corrupted state of mind, such as having anger, being upset, or being resentful [paduṭṭhacitta]|, could cause the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| to bleed. Such a possibility does not exist. But it is possible, bhikkhus, that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist."

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

At Sāvatthi.

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.

So too, bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: ‘This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.’ Having understood him thus as a ‘thorn,’ one should understand |restraint::holding back [saṁvara]| and non-restraint.

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.

1) What, bhikkhus, is the case of taking up practices that is pleasant now but ripens as suffering in the future? Bhikkhus, there are certain ascetics and brahmins who hold this doctrine and view: ‘There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the |full understanding::complete comprehension [pariñña]| of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breakup of the body, after death, are reborn in a |state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. There they experience painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’

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.

"Very well, venerable sir," the bhikkhu replied, having assented to the Blessed One's response. He sat down on his own seat and asked the Blessed One:

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 a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit? |Farming::agriculture, ploughing [kasi]|, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit? Farming again, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit? |Trade::trafficking, dealing [vaṇijjā]|, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit? Trade again, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit.

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

Now although that bhikkhu by eating that alms food passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. For what reason? Because that will lead him for a long time to having few wishes, contentment, |effacement::expunging, wiping out, slowly grinding away [sallekha]|, being easy to support, and |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|.

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

Then, the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After their cordial and meaningful conversation had concluded, he sat to one side. Seated to one side, the wanderer Vacchagotta said to the Blessed One:

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

Those wanderers of other sects who ask thus may be answered in this way: ‘How then, friends, is there one goal or are there many goals?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, there is one goal, not many.’

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

At Sāvatthi.

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.

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

This is how they attend unwisely: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?' Or else, they are inwardly |speculating::doubting [kathaṅkathī]| about the present thus: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go?'

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

Then, Venerable Ānanda said to the Blessed One:

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.

Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people engage in misconduct by body, by speech, and by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, upon the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.

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

At Sāvatthi.

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

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

The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

At one time, the Blessed One was dwelling at |Nātika::name of a village situated in the middle country of ancient India [nātika]| in the brick house. There the Blessed One addressed the bhikkhus: "Bhikkhus."

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

For him, previously not having wisdom, there was craving, desire, passion. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was irritation, ill will, fault-finding. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |ignorance::misapprehension of true reality|, |delusion::assumption making tendencies, absence of close examination and verification|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore, a bhikkhu equipped in this way possesses the highest foundation of peace. For, bhikkhu, this is the supreme noble peace, that is, the pacification of lust, aversion, and confusion.

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

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

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

Bhikkhus, a bhikkhu who is an arahant—one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life to its fulfillment, 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—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be 'mine,' he does not delight in earth. Why is that? Because he has fully understood it, I say.

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

Just as, friend, a woman or a man, young and fond of adornments, having bathed their head, having received a garland of lotuses, or a garland of jasmine, or a garland of roses, would take it with both hands and place it on the top of their head; so too, friend, those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, treacherous, who are not restless, arrogant, unsteady, talkative, chatty, who are guarded in sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, with energy aroused, determined, established in mindfulness, fully aware, collected, with a unified mind, wise, perceptive—they, having heard this exposition of the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’

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

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

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.

Then, when it was evening, the venerable Mahā Cunda emerged from seclusion and approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated thus, the venerable Mahā Cunda said to the Blessed One:

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

“Bhikkhus, consciousness comes to be in dependence on the duality. And how, bhikkhus, does consciousness come to be in dependence on the duality?

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

At Sāvatthi.

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

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

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

"Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

"Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.