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Found 140 results for ignorance
Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.
"|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises.
The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.
“Bhikkhus, I do not see any other single barrier, obstructed by which, beings have wandered on and undergone |repeated existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time, like this barrier of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Indeed, bhikkhus, it is because beings are obstructed by the barrier of ignorance that they have wandered on and undergone repeated existence for a long time.”
The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.
“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.
“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. |True knowledge::wisdom, the direct realization of truth [vijjā]|, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| following behind.”
The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and one who is free from them.
“Bhikkhus, there are these three |defilements::outflows, discharges, taints [āsavā]|. What three? The |taint of sensual desire::oozing sensual desire [kāmāsava]|, the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|. These are the three defilements.”
The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these floods.
“Bhikkhus, there are these four |floods::torrents, deluge [oghā]| [of defilements]. What four? The |flood of sensual pleasures::torrent of sensual desires [kāmogha]|, the |flood of continued existence::torrent of becoming [bhavogha]|, the |flood of views::torrent of beliefs [diṭṭhogha]|, and the |flood of ignorance::torrent of not understanding how things have come to be [avijjogha]|. These are the four floods.
The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these bonds.
“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.
The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these floods.
“Bhikkhus, there are these four |floods::torrents, deluge [oghā]| [of defilements]. What four? The |flood of sensual pleasures::torrent of sensual desires [kāmogha]|, the |flood of continued existence::torrent of becoming [bhavogha]|, the |flood of views::torrent of beliefs [diṭṭhogha]|, and the |flood of ignorance::torrent of not understanding how things have come to be [avijjogha]|. These are the four floods.
The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.
1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.
The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.
“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.
The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.
“Bhikkhus, there are these three |defilements::outflows, discharges, taints [āsavā]|. What three? The |taint of sensual desire::oozing sensual desire [kāmāsava]|, the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|. These are the three defilements.”
The Buddha uses a simile of a building with the peaked roof to illustrate how all unwholesome qualities have ignorance as their root, converge upon ignorance, and are eradicated with the eradication of ignorance.
"Bhikkhus, just as whatever |rafters::support beams, wooden framework of a thatched roof [gopānasī]| there are in a building with the peaked roof, all of them point towards the peak, |converge upon::unite, meet, connect [samosaraṇa]| at the peak, and are removed together with the removal of the peak — so too, bhikkhus, whatever unwholesome qualities there are, all of them have ignorance as their root, converge upon ignorance, and are eradicated with the |eradication::extermination, destruction [samugghāta]| of ignorance.
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.
1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.
Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.
"Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance, and |fettered by craving::bound by desire [taṇhāsaṃyojana]|, continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.
Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence.
The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’
"Bhikkhus, when the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for |material existence::materiality, experience of the material world—encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, all desire for becoming, all |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, and it utterly |uproots::eradicates [samūhanati]| the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|
The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these tendencies.
1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.
The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.
1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.
The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five hindrances.
“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::hatred, hostility, animosity [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.
The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.
“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::hatred, hostility, animosity [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.
The three unwholesome thoughts are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce clarity and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.
1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.
The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.
“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.
The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.
“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.
The Buddha explains what causes the hindrances to arise and how to abandon them.
A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.
[The Blessed One]: "|Five should one cut off::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, |five should one abandon::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |five further should one develop::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be further developed.|; When a bhikkhu has overcome |five clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is said to be one who has crossed over the flood."
The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.
### Hindrances
The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.
At Sāvatthi.
Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.
"Bhikkhus, there are these five higher fetters. What five? Passion for form, passion for the formless, conceit, restlessness, and ignorance — these, bhikkhus, are the five higher fetters.
The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.
"And what, bhikkhus, are the fruits of the spiritual life? The |fruit of stream-entry::At the fruition of stream-entry [sotāpattiphala], one overcomes: \n\n 1) Personal existence, aka identity view \n 2) Doubt, aka uncertainty, and \n 3) Adherence to rules and observances|, the |fruit of once-returning::At the fruition of once-returning [sakadāgāmiphala], one weakens: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of non-returning::At the fruition of non-returning [anāgāmiphala], one overcomes: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of arahantship::At the fruition of arahantship [arahattaphala], one overcomes: \n\n 6) Desire for fine-material existence, \n 7) Desire for formless existence, \n 8) Conceit, aka pride, egotism, \n 9) Restlessness, aka agitation, \n 10) Ignorance, fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths|. These are called the fruits of the spiritual life."
The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.
But those who have given up craving, free from desire for repeated existence; They in this world have truly crossed over, with the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.”
The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. Whenever you see anyone faring well, living happily, you should conclude: 'We too have experienced the same, over this long span of time.'
The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. It is not easy, bhikkhus, to find a being who has not been your brother at some point during this long span of time.
The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. It is not easy, bhikkhus, to find a being who has not been your father at some point during this long span of time.
The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. It is not easy, bhikkhus, to find a being who has not been your sister at some point during this long span of time.
The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. It is not easy, bhikkhus, to find a being who has not been your son at some point during this long span of time.
The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. It is not easy, bhikkhus, to find a being who has not been your daughter at some point during this long span of time.
The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.
And what, bhikkhus, are the things that should be abandoned by directly knowing? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and craving for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| — these are called, bhikkhus, the things that should be abandoned by directly knowing.
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 ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: 'Liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.'
The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.
For those contemplating the unattractive nature of the body, the |underlying tendency toward desire::latent disposition toward sensuality [rāgānusaya]| regarding the element of beauty is abandoned. When mindfulness while breathing in and out is well established internally as the first priority, then |afflictive::troublesome [vighātapakkhika]| outward-directed discursive thinking tendencies do not arise. For those dwelling observing impermanence in all compounded things, |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises.”
The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. Whenever you see anyone faring badly, in misfortune, you should conclude: 'We too have experienced the same, over this long span of time.'
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 Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]|, run on and wander in this cycle of existence.
The wearing away of the mental defilements for is one who knows and sees the Four Noble Truths.
"Bhikkhus, I proclaim the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| for one who knows and sees, not for one who does not know and does not see. What, bhikkhus, does one need to know and see for the wearing away of the mental defilements to occur?
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.
“For one in whom passion, aversion, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have faded away; The one, |who is awakened::who is self-developed, who has a developed mind [bhāvitatta]|, noble, arrived at the truth; The Awakened One, who has gone beyond hostility and fear, they call him one who has given up everything.”
The Buddha contemplates dependent co-arising in reverse order just after his awakening.
Thus, when this is not, that does not come to be; with the cessation of this, that ceases. That is - with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, suffering, displeasure, and despair cease. Thus, there is the cessation of this entire mass of suffering.
The Buddha contemplates dependent co-arising in forward order just after his awakening.
"When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, distress, and despair come to be. Thus is the arising of this whole mass of suffering."
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.
“For one in whom passion, aversion, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have faded away; [That one] has crossed beyond the ocean—hard to cross, with the peril of waves, fierce beasts and monsters.
The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.
"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence.
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.
One who is wakeful, mindful, and fully aware, collected, joyful, and tranquil; By thoroughly examining the mental qualities at the proper time, |unified::becoming whole, becoming integrated [ekodibhūta]|, they dispel the |darkness::ignorance, gloom, murkiness [tamas]|.
Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.
"Mighty, Kaccāna, is this element, namely the element of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Dependent on an |inferior::low, deficient [hīna]| element, Kaccāna, there arises an inferior perception, an inferior view, an inferior thought, an inferior |intention::will [cetanā]|, an inferior |wish::a prayer, a longing [patthanā]|, an inferior |aspiration::a determination [paṇidhi]|, an inferior person, and an inferior speech. One explains, teaches, presents, establishes, reveals, analyzes, and clarifies what is inferior. His |rebirth::re-arising, reappearance [upapatti]|, I say, is inferior.
The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.
For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."
The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.
For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."
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.
“The world is enveloped by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, (Ajita,” the Blessed One said) “It does not shine forth because of |craving::wanting to have, yearning to experience [veviccha]| and |heedlessness::carelessness, negligence [pamāda]|; It is smeared by |longing::burning, hunger, pining, thirst [jappā]|, I say, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is its great peril.”
The Buddha contemplates dependent co-arising in forward and reverse order just after his awakening.
When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, distress, and despair come to be. Thus is the arising of this whole mass of suffering.
When one knows and sees the four noble truths, there is the wearing away of the taints.
“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|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]|,’ there is the wearing away of the taints. When one knows and sees: ‘|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]|,’ there is the wearing away of the taints. When one knows and sees: ‘|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]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”
The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.
For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."
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.
What is the laughter, what is the joy, when the world is |perpetually ablaze::burning with desire, aversion, and delusion [niccaṁ + pajjalite]|; Enveloped by |darkness::blindness, ignorance of how things have come to be [andhakāra]|, why do you not seek the |light::lamp, cultivate wisdom of how things have come to be, ultimate reality [padīpa]|?
The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.
"And what, bhikkhus, is the wrong way of practice? Dependent |on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, volitional |formations::intentions, choices, decisions, karmic activity [saṅkhāra]| arise; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and |form::combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness [nāmarūpa]| arise; dependent on name and form, the six sense |bases::the six internal sense faculties - eye, ear, nose, tongue, body, and mind - that enable sensory experience [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, the wrong way of practice.
The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.
"Bhikkhus, for the immature person, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and bound by craving, this body has arisen. That same ignorance has not been abandoned, and that same craving has not been exhausted. For what reason? Because, bhikkhus, the immature person has not fulfilled the spiritual life rightly for the ending of suffering. Therefore, after the breakup of the body, the immature person fares on to a new body. Being bound to a body, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. I say they are not freed from suffering.
The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.
1 "Bhikkhu, the element of |radiance::luminosity [ābhā]| is discerned in dependence on |darkness::ignorance [andhakāra]|.
Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in directly knowing than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma - all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.
One time the Blessed One was dwelling in Nālandā, in Pāvārika's Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:
The Buddha explains the twelve links of dependent co-arising, and how there is an arising and ending of the whole mass of suffering.
"And what, bhikkhus, is dependent co-arising? |Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, dependent co-arising.
The Buddha explains how the tangle of defilements can be disentangled through the practice of virtue, meditation, and wisdom.
In whom |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have been |cleansed::purified, caused to fade away [virājita]|; |Whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, for them, the knot is disentangled.
The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.
Why is that? This |cyclic existence::the continuous cycle of birth, death, and rebirth [saṁsāra]|, brahmin, is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For a long time, brahmin, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, brahmin, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."
What is the burden and who bears it, what is the taking up of the burden and the putting down of it.
What, bhikkhus, is the burden? It should be said: The |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. Which five? The |form aggregate subject to clinging::attaching to the physical body or external objects as part of one's identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one's perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |intentional constructs aggregate subject to clinging::attachment to, or identification with one's intentions, emotions, and decisions as part of "who I am." This creates a strong sense of self around one's volitional activities, as if "I am the one who wills, chooses, or acts." [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. This, bhikkhus, is called the burden.
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.
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.
The immature person who knows his |immaturity::childishness, ignorance [bālya]|, is wise to that extent; The immature person who believes they are wise, is truly said to be "immature."
Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete elimination of mental defilements.
Nor by the experience of |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, which is not experienced by ordinary people; Let a bhikkhu not rest content, until he reaches the |complete wearing away of the mental defilements::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.
The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.
And what, bhikkhus, is the Noble Truth of suffering? It should be said: 'The five aggregates subject to clinging.' Namely: the |form aggregate subject to clinging::attaching to the physical body or external objects as part of one's identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one's perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |intentional constructs aggregate subject to clinging::attachment to, or identification with one's intentions, emotions, and decisions as part of "who I am." This creates a strong sense of self around one's volitional activities, as if "I am the one who wills, chooses, or acts." [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. This, bhikkhus, is called the Noble Truth of suffering.
The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.
And how, bhikkhus, do I declare someone to be a brahmin possessing the threefold knowledge through the Dhamma, and not through mere repetition of what is said? Here, bhikkhus, a bhikkhu recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.' Thus, he recollects his manifold past lives, in detail and with distinguishing features. This is the first knowledge he has attained: |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| has been dispelled, knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |determined::resolute, applying oneself [pahitatta]|.
The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.
"Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected."
Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.
'|Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arises; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.
Short teachings on the benefits of cultivating mindfulness of the body.
"When one factor, bhikkhus, is developed and extensively cultivated, ignorance is abandoned ... wisdom arises ... the conceit 'I am' is abandoned ... underlying tendencies are eradicated ... fetters are abandoned. Which one factor? Mindfulness of the body. In this, bhikkhus, when the one factor is developed and extensively cultivated, ignorance is abandoned ... wisdom arises ... the conceit 'I am' is abandoned ... underlying tendencies are eradicated ... fetters are abandoned."
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.
Endowed with ten powers and four assurances, the Buddha reveals the impermanence of the five aggregates and teaches dependent co-arising.
Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.
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.
See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom, here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|; For those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|, sheer blindness for those who do not see.
The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.
"With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|."
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, a mind defiled by lust is not liberated, and wisdom defiled by ignorance is not cultivated. Thus, bhikkhus, from the fading of lust comes |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|, and from the fading of ignorance comes |liberation by wisdom::emancipation by insight [paññāvimutti]|."
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.
"Bhikkhus, 1) take the bhikkhu who develops mindfulness of death in this way: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much!' 2) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much!' 3) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much!' 4) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' These, bhikkhus, are the bhikkhus who dwell |negligently::inattentively, carelessly [pamatta]| and develop mindfulness of death sluggishly, not for the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.
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.
|Let one cut off five::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, and |abandon five::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |and cultivate five further::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be developed and cultivated.|; A bhikkhu who overcomes |five kinds of clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is called "one who has crossed the flood."
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 do not understand, as it truly is, the |arising::origin, source [sambhava]|, 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 these feelings. Since they do not understand this as it truly is, the underlying tendency of ignorance associated with neither-painful-nor-pleasant feeling gets reinforced.
The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.
And these intentional constructs, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These intentional constructs have |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance.
The heart essence of the Buddha's original teachings
#### 3. The Six Sense Bases The Channels Through Which Suffering Originates 1. [Pahānasutta - Abandoning - SN 35.24](/sn35.24) 2. [Ādittasutta - Burning - SN 35.28](/sn35.28) 3. [Avijjāpahānasutta - Abandoning Ignorance - SN 35.53](/sn35.53) 4. [Sabbupādānapariññāsutta - Full Understanding of All Clinging - SN 35.60](/sn35.60) 5. [Upavāṇasutta - Upavāṇa - SN 35.70](/sn35.70) 6. [Suññalokasutta - Empty World - SN 35.85](/sn35.85) 7. [Dvayasutta - Dyads - SN 35.93](/sn35.93) 8. [Sakkapañhasutta - Sakka's Questions - SN 35.118](/sn35.118) 9. [Rūpārāmasutta - Delight in Forms - SN 35.136](/sn35.136) 10. [Samuddasutta - The Ocean - SN 35.228](/sn35.228) 11. [Bālisikopamasutta - Simile of the Fisherman - SN 35.230](/sn35.230) 12. [Koṭṭhikasutta - Koṭṭhika - SN 35.232](/sn35.232) 13. [Dārukkhandhopamasutta - Simile of the Log - SN 35.241](/sn35.241) 14. [Vīṇopamasutta - Simile of the Lute - SN 35.246](/sn35.246) 15. [Chappāṇakopamasutta - Simile of the Six Animals - SN 35.247](/sn35.247)
The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.
With dependence on existence, there is birth ... with dependence on clinging, there is existence ... with dependence on craving, there is clinging ... with dependence on sensation, there is craving ... with dependence on contact, there is felt experience ... with dependence on the six sense bases, there is contact ... with dependence on name and form, there are the six sense bases ... with dependence on consciousness, there is name and form ... with dependence on intentional constructs, there is consciousness ... with dependence on ignorance, there are intentional constructs. Whether or not there is the arising of Tathāgatas, this principle remains — this stability of phenomena, this invariance of phenomena, this dependence. This, a Tathāgata awakens to and breaks through to. Having fully awakened to and broken through to it, he points it out, teaches it, declares it, establishes it, clarifies it, analyzes it, and reveals it. And he says: 'See, bhikkhus, with dependence on ignorance, there are intentional constructs.' Thus, bhikkhus, the |actuality::reality, suchness [tathatā]| in this, the invariability, the |not-otherwiseness::absolute certainty [anaññathatā]| in dependence — this is called dependent co-arising.
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.
Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.
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.
Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.
The Buddha describes the forty-four bases of knowledge by understanding.
The arising of ignorance is the arising of intentional constructs; the cessation of ignorance is the cessation of intentional constructs; this very Noble Eightfold Path is the way of practice leading to the cessation of intentional constructs, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right collectedness.
The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.
"I declare that this means |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Indeed, a deluded person might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering."
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.
He who has cut off the strap [hatred] and the leather tie [craving], the halter along with bridle and rein; He who has lifted the obstacle [ignorance], him I call a true sage.
The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.
And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the arising of suffering, not knowing the ending of suffering, and not knowing the way of practice leading to the ending of suffering. This is called ignorance, bhikkhus.
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.
That is, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.
Bāhiya of the Bark Cloth realizes the Dhamma and attains final Nibbāna immediately after receiving a concise teaching from the Buddha.
"Where water, earth, fire and wind |find no footing::find no support [na + gādhati]|; Where the stars do not shine, the sun does not manifest; The moon does not illuminate, And yet there, |darkness::ignorance, gloom, turbidity [tamas]| is not found.
The Buddha explains the three unwholesome roots and the three wholesome roots.
There are these three wholesome roots. What three? |Non-greed::absence of craving, moderation [alobha]|, |non-aversion::kindness [adosa]|, and |wisdom::clear understanding, sanity, freedom from ignorance [amoha]|.
The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.
And what, bhikkhus, is the proximate cause for craving? '|Felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|' should be said... '|Contact::sense impingement, raw experience, touch [phassa]|' should be said... 'The |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|' should be said... '|name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|' should be said... '|consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|' should be said... '|intentional constructs::intentions, decisions, choices, volitional activities, constructed experiences, production of kamma [saṅkhāra]|' should be said. Indeed, bhikkhus, I declare formations to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for formations? '|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|' should be said.
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.
Then, bhikkhus, the thought occurred to me: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose in me with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.
Then, investigating further, he reflects: 'What is the source of this existence, what is its arising, what is its characteristic, and from what does this |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| come into being? ... What is the source of this |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|? ... What is the source of this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|? ... What is the source of this |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|? ... What is the source of this |contact::sense impingement, raw experience, touch [phassa]|? ... What is the source of these |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|? ... What is the source of this |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|? ... What is the source of this |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|? ... What is the source of these |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|? What is their arising, what is their characteristic, and from what do they come into being? When what is present do intentional constructs arise, and when what is absent do intentional constructs not arise?' Investigating thoroughly, he understands: 'These intentional constructs have ignorance as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance. When ignorance is present, intentional constructs arise; when ignorance is absent, intentional constructs do not arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Vipassī: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Vipassī with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Sikhī: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Sikhī with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Vessabhū: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Vessabhū with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Kakusandha: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Kakusandha with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Koṇāgamana: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Koṇāgamana with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
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.
Then, bhikkhus, the thought occurred to the bodhisatta Kassapa: 'What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Kassapa with this breakthrough: 'When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.'
A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.
At Sāvatthi.
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.
3) Bhikkhus, what is a case of taking up practices that are painful now but ripen as a pleasant abiding in the future? Here, bhikkhus, someone is |with a strong lustful disposition::who has strong lust, who has intense desire [tibbarāgajātika]|, and he frequently experiences pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| born from lust. He is |with a strong aversive disposition::who has strong ill will, who has intense hatred [tibbadosajātika]|, and he frequently experiences pain and mental distress born from hatred. He is |with a strong deluded disposition::who has strong delusion, who has intense ignorance [tibbamohajātika]|, and he frequently experiences pain and mental distress born from delusion. Yet, despite the pain, despite the distress, even with tears streaming down his face, crying, he lives the complete and purified spiritual life. Having done so, at the breakup of the body, after death, he is reborn in a good destination, in the heavenly world. Bhikkhus, this is called taking up practices that are painful now but ripen as a pleasant abiding in the future.
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.
"There is this possibility, bhikkhus, that some misguided person here, unwise, immersed in |ignorance::inclined to not examine and verify|, under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' Bhikkhus, you should be well-trained to respond to such questions, in every respect, regarding these various teachings.
The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.
When he knows and sees thus, his mind is liberated from |taint of sensual desire::oozing sensual desire [kāmāsava]|, from the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and from the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|; in liberation, there arises the knowledge: 'Liberated.'
The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.
Taints, bhikkhus, are to be understood; the origin of taints is to be understood; the diversity of taints is to be understood; the result of taints is to be understood; the ending of taints is to be understood; the way of practice leading to the ending of taints is to be understood. And why was this said? There are, bhikkhus, these three taints: the taint of sensual pleasure, the taint of existence, the taint of |ignorance::unknowing of how things have come to be, unknowing of "true reality"|.
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.
And these intentional constructs, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These intentional constructs have |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance.
Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.
Bhikkhus, there are six qualities which, if not abandoned, make it impossible to attain and dwell in the first jhāna. Which six? Sensual desire, ill will, |complacency::dullness and drowsiness|, |restlessness::mental agitation|, doubt, and a failure to clearly see the true danger in sensual pleasures with correct wisdom. These six qualities, if not relinquished, indeed make it impossible to attain and abide in the first jhāna.
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.
"Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? |Wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.
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.
This, bhikkhus, was the first |true knowledge::wisdom, the direct realization of truth [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]| in practice.
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.
And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called the noble truth of the arising of suffering.
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.
"Friend, through |thorough enjoyment in this and that::taking delight here and there, relishing this and that [tatratatrābhinandanā]| on the part of beings |obstructed by ignorance::shrouded by not understanding [avijjānīvaraṇa]| and bound by craving, the production of renewed existence occurs in the future."
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 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.
This, brahmin, was the first |true knowledge::wisdom, the direct realization of truth [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]| in practice.
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.
40. ‘Others could be of |little learning::having ignorance of how things have come to be, not knowing the nature of reality [appassuta]|; we shall be |very learned::well educated, knowledgeable [bahussuta]| here’—effacement should be practiced thus.
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.
Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: ‘Liberated.’
Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other bhikkhus, he approaches the topic from a wide range of perspectives.
"There might be, friends. When, friends, a noble disciple understands ignorance, the origin of ignorance, the ending of ignorance, and the way of practice leading to the ending of ignorance — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is ignorance, what is the origin of ignorance, what is the ending of ignorance, what is the way of practice leading to the ending of ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the ending of suffering, not knowing the way of practice leading to the ending of suffering — this, friends, is called ignorance. The origin of ignorance is the |taints::defilements|, the ending of ignorance is the ending of the taints, and the Noble Eightfold Path is the way of practice leading to the ending of ignorance, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.
The Buddha describes the four right efforts concisely and precisely.
"Bhikkhus, these are the four right efforts. What four?
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.
And how, bhikkhus, does a bhikkhu lift the barrier? Here, bhikkhus, a bhikkhu's ignorance is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. Thus, bhikkhus, a bhikkhu lifts the barrier.
The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.
This was said by the Blessed One, said by the Arahant, as I have heard:
The Buddha shares 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.
Against the [worldly] flow, refined, profound, hard to perceive, and subtle; Those |delighting in passion::infatuated with lust [rāgaratta]| will not see, veiled as they are by the |mountain of ignorance::heap of darkness [tamokhandha]|.'
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.
In the first watch of the night, Aggivessana, I attained the first knowledge: |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, knowledge arose, darkness was dispelled, and light arose, as occurs for one who is diligent, with continuous effort, and resolute in practice. But Aggivessana, even such feeling that arose in me did not occupy my mind and remain.
Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.
One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.
The Buddha describes the four kinds of persons found existing in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The one who goes with the current, the one who goes against the current, the one who is steady, and the one who has crossed over, standing on the firm ground, a |brāhmin::an arahant|.
DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.
Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama's world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.
Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.
If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.
The 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.
At Sāvatthi.
Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.
At Sāvatthi.
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]|?
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 |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.
In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.
At Sāvatthi.
The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.
At Sāvatthi.
Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.
Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Vesālī as being endowed with eight wonderful and marvelous qualities."
Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from [AN 8.21](/an8.21).
At one time, the Blessed One was dwelling among the Vajjīs at Hatthigāma. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Hatthigāma as being endowed with eight wonderful and marvelous qualities.
An Anthology of Discourses from the Pali Canon
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The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:
Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one's blemishes and blemish-free qualities.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”
The 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.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park.
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.
Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: "Bhikkhus."