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

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |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]|. What one thing? Bhikkhus, abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; I am your guarantor for non-returning.”

The Buddha shares in brief the four illuminations - 1) the moon, 2) the sun, 3) fire, and 4) wisdom.

“These four, bhikkhus, are the illuminations. What four? The illumination of the moon, the illumination of the sun, the illumination of fire, and the illumination of wisdom — these, bhikkhus, are the four illuminations. Among these four illuminations, bhikkhus, the illumination of wisdom is the foremost.”

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

“Bhikkhus, at present, the |Licchavīs::the Licchavīs were a republican clan of Vesālī, known for their unity and democratic governance. The Buddha often praised their diligence, using them as a model of collective strength, while warning against complacency [licchavī]| dwell using wooden pillows, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]| and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| in their training. Therefore, King Ajātasattu of Magadha, the son of Videhi, finds no opportunity or foothold. But in the future, bhikkhus, the Licchavīs will delicate, with soft and tender hands and feet. They will sleep until sunrise on soft beds with cotton pillows. At that time, King Ajātasattu of Magadha, the son of Videhi, will find an opportunity and a foothold.

Venerable Sāriputta clarifies on a teaching on how liberation is to be verified. He shares a simile of the stone pillar.

Just as, friend, a stone pillar sixteen spans deep stands firm. It has eight parts below well-fixed, and eight parts above. If strong wind and rain were to come from the east, it would neither shake nor tremble; if strong wind and rain were to come from the west, from the north, from the south, it would neither shake nor tremble. And why is that? Because of the depth and the well-planted nature of the stone pillar. So too, friend, when a bhikkhu’s mind is rightly released, even if many forms cognizable by the eye come into the range of the eye, they do not obsess the mind; the mind remains untainted, steady, and attained to imperturbability, and he observes their passing away.

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

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

At one time, the Blessed One was dwelling among the Vajji people, in the village of Koṭi. There, the Blessed One addressed the bhikkhus: “Bhikkhus, because of not fully understanding and penetrating the Four Noble Truths, both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time.

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

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

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

Dependent on the domain of ill will, bhikkhus, arises the perception of ill will; dependent on the perception of ill will arises the intention of ill will; dependent on the intention of ill will arises the desire of ill will; dependent on the desire of ill will arises the fever of ill will; dependent on the fever of ill will arises the search of ill will. When engaged in a search of ill will, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.

Six qualities to dwell in ease, without distress, without anguish - 1) thoughts of relinquishment, 2) non-ill will, 3) non-harming, 4) perceptions of relinquishment, 5) non-ill will, 6) non-harming.

“Bhikkhus, endowed with six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected. What six? With thoughts of sensuality, ill will, and harming, and with perceptions of sensuality, ill will, and harming — bhikkhus, endowed with these six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected.”

The Buddha uses a simile of a cracked drum to illustrate that the profound teachings of the Tathāgata will disappear in the future as people lose interest in them.

So too, bhikkhus, in the future there will be bhikkhus who, when those discourses spoken by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| that are profound, deep in meaning, supra-mundane, and connected with emptiness are being recited, will not listen, will not lend an ear, and will not apply their minds to understand them. They will not think those teachings should be learned or mastered.

The Buddha describes the three mental faculties - 1) the faculty that senses ‘I will know the unknown,’ 2) the faculty of awakening, and 3) the faculty of one who is awakened.

“Bhikkhus, there are these three mental faculties. What are the three? 1) The faculty that senses ‘I will know the unknown,’ 2) |the faculty of awakening::the power of final knowledge [aññindriya]|, and 3) the faculty of one |who is awakened::who has final knowledge, lit. who has understood [aññātāvī]|. These, bhikkhus, are the three mental faculties.”

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.

Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.

1) Thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm. Bhikkhus, without giving up these six things, one is incapable of entering and abiding in the first jhāna.

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

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

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that ‘This is the truth’ are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The 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::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 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 four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that ‘This is the truth’ are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

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

The five 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::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 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 lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five lower fetters.

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

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

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

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.’

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.’

On observing a fisherman killing fish and selling them, the Buddha explains the consequences of cruelty.

Bhikkhus, one who looks on cruelly at captive animals as they are brought for slaughter will not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What can be said, then, of one who cruelly regards a human being—someone to be killed and brought for slaughter? This will lead to his harm and suffering for a long time. After the breakup of the body, after death, he will be |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell.”

The Buddha uses the analogy of a household that is hard to overpower by thieves and burglars to illustrate the importance of developing and cultivating loving-kindness.

Therefore, bhikkhus, you should train yourselves thus: ‘Our release of mind through loving-kindness will be developed, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|.’ Thus, bhikkhus, you should train yourselves.”

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

Wandering far and moving on its own, |intangible::incorporeal [asarīra]|, with its abode concealed; Those who restrain the mind, will be freed from the |shackles of death::Māra’s bonds [mārabandhana]|.

The Buddha describes the four types of meditators based on their skill in collectedness and in the emergence from collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the emergence from collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the flexibility of collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the flexibility of collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the support for collectedness.

Here, bhikkhus, a certain meditator is skilled in collectedness but not skilled in the support for collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in attainment based on collectedness.

Here, bhikkhus, a certain meditator is skilled in |collectedness::concentration, mental composure, stability of mind| but not skilled in attainment based on collectedness.

The Buddha describes the four types of meditators based on their skill in collectedness and in the continuity of collectedness.

Here, bhikkhus, a certain meditator is skilled in |collectedness::concentration, mental composure, continuity of mind| but not skilled in the |continuity::stability| of collectedness.

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.

Bhikkhus, when a noble disciple has thoroughly seen with |right wisdom::with correct distinctive knowledge [sammappaññāya]|, |as it truly is::as it has come to be, in reality [yathābhūta]|, ‘This is dependent co-arising, and these are the phenomena arising from dependent co-arising,’ they will no longer run back to the past, wondering, ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' Nor will they run forward to the future, wondering, ‘Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having become what, what will I be in the future?' Nor will they be inwardly |doubtful::perplexed [kathaṅkathī]| about the present, wondering, ‘Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?'

The Buddha uses an example of grass, wood, branches, and leaves in Jeta’s Grove to illustrate the nature of the five aggregates.

“Whatever, bhikkhus, is not yours, abandon [grasping at] it. When you have abandoned it, that will lead to your |benefit::good, welfare [hitāya]| and |ease::comfort, contentment [sukhāya]|. And what, bhikkhus, is not yours? |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is not yours; abandon grasping at it. Abandoning it will lead to your benefit and ease.

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.

Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell |diligently::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses a simile of a golden bowl filled with powdered silver to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses a simile of a silver bowl filled with powdered gold to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

“Bhikkhus, suppose there were a spear with a sharp blade. Then a man might come along and say, ‘I will grasp this sharp-bladed spear with my hand or fist, bend it back, twist it out of shape, and roll it back.’

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

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

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

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

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.

“There are, bhikkhus, these three fires. What three? 1) The |fire of passion::fire of lust, craving [rāgaggi]|, 2) the |fire of hatred::fire of ill will, hatred [dosaggi]|, and 3) the |fire of illusion::fire of delusion [mohaggi]|—these, bhikkhus, are the three fires.”

The Buddha uses a simile of a man who can catch the arrows shot by well-trained archers before they touch the ground to illustrate that life-sustaining conditions wear away faster than that.

“Bhikkhus, suppose there were four archers, firm in their aim, well-trained, |skilled::dexterous [katahattha]|, and accomplished in their craft, stationed in each of the four directions. Then a man might come along and say, ‘I will catch the arrows that these four expert archers, firm in their aim, well-trained, skilled, and accomplished, shot in each of the four directions before they touch the ground and bring them back.’

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

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

The Buddha uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

One who does not |kill::beat, strike, thrash, stab, execute [hanati]| or cause others to kill, one who does not conquer or cause others to conquer; With benevolence towards all beings, for such a one, there is no |hostility::hatred, ill will, animosity [vera]| towards anyone.”

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

“Bhikkhus, just as the |rafters::support beams, wooden framework of a thatched roof [gopānasī]| of a building with the peaked roof all slope towards the peak, incline towards the peak, and meet together at the peak, so too, bhikkhus, whatever wholesome qualities there are, they all slope towards diligence, incline towards diligence, and meet together in diligence; diligence is considered to be the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

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

“Bhikkhus, there are these three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 2) |Aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 3) |Illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. These, bhikkhus, are the three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries.”

The Buddha uses the simile of a person being carried down by a lovely and alluring river current to illustrate the painful results of craving and indulgence in the internal sense bases.

“Suppose a person was being carried down by a river current that appears lovely and alluring. And a man with |clear eyes::vision [cakkhumant]|, standing on the bank, seeing him, might call out: ‘Good man, even though you’re being carried down by the river current that appears lovely and alluring, further down there is a deep pool with waves, containing whirlpools, and lurking with fierce beasts and monsters. Reaching that pool, good man, you will meet with death or deadly suffering.’ Then, bhikkhus, that person, having heard the voice of that man with clear eyes, would strive against the current with hands and feet.

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

“Therefore, Dīghāvu, you should train yourself thus: ‘I will be endowed with experiential confidence in the Buddha — thus indeed is the Blessed One: an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. I will be endowed with experiential confidence in the Dhamma... I will be endowed with experiential confidence in the Sangha... I will be endowed with the virtues loved by the Noble Ones — unbroken, unblemished, unspotted, untarnished, leading to collectedness.’ Thus should you train yourself, Dīghāvu.”

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will enter a village or town for alms with body, speech, and mind guarded, with mindfulness set up, restrained in our sense faculties.’ Thus, bhikkhus, you should train yourselves.”

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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.

“What about those who will be fully enlightened ones in future times, Sāriputta? Will you know all those blessed ones by encompassing their minds with your mind: ‘Such will be their virtue, such will be their teaching, such will be their wisdom, such will be their conduct, such will be their liberation’?”

A laywoman should wish for her son to become like the foremost lay disciples Citta and Hatthaka, and if he goes forth, wish that acquisitions, respect, and popularity not come upon him while he is still a trainee.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

How an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

“These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness ... (3) ‘do not die’ when subject to death ... (4) ‘do not perish’ when subject to perishing ... (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will use our acquisitions without being tied to them, without being fixated on them, not blindly absorbed in them, seeing the danger in them and understanding the escape.’ Thus, bhikkhus, you should train yourselves.”

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

Furthermore, bhikkhus, a bhikkhu engages in the spiritual life aspiring to some order of gods thus, ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.’ The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fifth shackle of the mind that has not been severed. These are the five shackles of the mind that have not been severed.

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

“When, Ānanda, a bhikkhu trains ‘I will breathe in experiencing the mind’, and ‘I will breathe out experiencing the mind’; ‘I will breathe in gladdening the mind’, ‘I will breathe out gladdening the mind’; ‘I will breathe in concentrating the mind’, ‘I will breathe out concentrating the mind’; ‘I will breathe in freeing the mind’, ‘I will breathe out freeing the mind’ — at that time, Ānanda, observing the mind in the mind, the bhikkhu resides with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. For what reason? Ānanda, I do not speak of the cultivation of mindfulness of breathing for one forgetful and not fully aware. Therefore, Ānanda, in the [domain of] mind, a bhikkhu at that time dwells observing the mind in the mind, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world.”

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.

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

“Bhikkhus, 1) one who is |bound to the yoke of sensual pleasures::under the sway of sensuality [kāmayogayutta]| and bound to the yoke of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| is a returner, a returner to the |present state of existence::earthly existence [itthatta]|. 2) One who is detached from the yoke of sensual pleasures but bound to the yoke of existence is a |non-returner::third stage of awakening where the lower five fetters of 1] personal existence, i.e. view that one is an embodied being, 2] doubt, perplexity, or indecisiveness, 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome [anāgāmī]|, not a returner to the present state of existence. 3) One who is detached from the yoke of sensual pleasures and also detached from the yoke of existence is an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, |whose mental defilements are ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|.”

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

6) He has keen aspiration for |skilled mindfulness::maintaining awareness of the present moment and understanding things clearly [satinepakka]|, and in the future too, his fondness for skilled mindfulness does not diminish.

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

At Sāvatthi.

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

One who neither hastens forward nor lags behind, free from |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, [knowing] “All this diverges from the truth”; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

6 He lives |with energy aroused::with initiative [āraddhavīriya]| for the abandonment of |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities and the attainment of |wholesome::healthy, beneficial, useful [kusala]| qualities. He is |strong::powerful, having stamina [thāmavant]|, |striving diligently::making continuous effort with alertness, carefulness and care [daḷhaparakkama]|, and does not shirk taking responsibility for wholesome qualities. This, bhikkhus, is the sixth cause, the sixth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

5 And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, and dependent on my actions. Whatever actions I will do—whether good or bad—I will be the heir of those actions’? Beings engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, such misconduct is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, and dependent on my actions. Whatever actions I will do—whether good or bad—I will be the heir of those actions.’

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.

“Here, headman, a certain person has not abandoned |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. Because passion is not abandoned in him, he is susceptible to others’ provocation, and |being provoked::being disturbed, upset, lit. being caused to shake [kopiyamāna]| by others, he displays |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]|, and he is thus recognized as aggressive. He has not abandoned |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. Because aversion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. He has not abandoned |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Because illusion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. This, headman, is the cause, this is the supporting condition whereby here a certain person is recognized as aggressive.

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]|.”

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.’

Just as, bhikkhus, in the autumn season, when the sky is clear and free from clouds, the sun, ascending and dispelling all the |darkness::gloom [tamagata]| spread across the sky, shines forth, radiates heat, and illuminates brightly, so too, bhikkhus, when the recognition of impermanence is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for materiality, all desire for becoming, all ignorance, and it utterly uproots the conceit ‘I am.’

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

Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’ The crocodile would pull another way, thinking, ‘Let me enter the water.’ The bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog would pull another way, thinking, ‘Let me enter a village.’ The jackal would pull another way, thinking, ‘Let me enter a charnel ground.’ The monkey would pull another way, thinking, ‘Let me enter a forest.’ Now when these six animals become worn out and fatigued, they would stand close to that post or pillar, they would sit down there, they would lie down there.

Beings come together and associate according to disposition. Those who kill living beings come together and associate with those who kill living beings; those who take what is not given come together and associate with those who take what is not given; and similar for the other three precepts.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |who kill living beings::who destroy life [pāṇātipātī]| come together and associate with those who kill living beings; those |who take what is not given::who steal [adinnādāyī]| come together and associate with those who take what is not given; those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| come together and associate with those who engage in sexual misconduct; those |who speak falsely::who lie [musāvādī]| come together and associate with those who speak falsely; those |who consume intoxicants::consuming wine, spirits, drugs and getting intoxicated [surāmerayamajjappamādaṭṭhāyī]| come together and associate with those who consume intoxicants.

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

“Bhikkhus, if in any bhikkhu or bhikkhunī, |desire::intention, wish, impulse, interest [chanda]| or |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| or |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| or |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| or |aversion::mental resistance, irritation, conflict [paṭigha]| arises in regard to |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye, they should |rein in::restrain, hold in check [nivāraya]| their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by |virtuous persons::good persons, persons of integrity, arahants, awakened beings [sappurisā]|. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.

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.

“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”

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

“If, headman, I were to teach you the arising and the passing away of suffering in relation to the past, saying: ‘It was like this in the past,’ then there might arise |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| or |confusion::uncertainty, indecision, deluded thinking, mental cloudiness [vimati]| in you. And if I were to teach you the arising and the passing away of suffering in relation to the future, saying: ‘It will be like this in the future,’ there too, doubt or confusion might arise in you. But as I sit right here and you are seated right there, headman, I shall teach you the arising and the passing away of suffering. Listen to this, and pay close attention, I will speak.”

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 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.

Excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness can obstruct the noble path from appearing.

“Having dispelled excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness; with |energy::willpower, determination [vīriya]|, the noble path is cleared.”

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

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

The Buddha uses a simile of the water in the pond to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

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

In this Saṅgha of bhikkhus, there are bhikkhus who, with the complete exhaustion of three fetters and with the weakening of |passion, aversion, and illusion::craving, hatred, and confusion [rāgadosamoha]|, are |once-returners::the second stage of awakening where one has completely exhausted the fetters of 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]| — returning once to this world to make an end of suffering — such bhikkhus are found in this Saṅgha of bhikkhus.

The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha uses a simile of the earth that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

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.

After the meal, having returned from alms-round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha uses a simile of the great ocean that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha uses a simile of the great Himalayan mountains that have been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

“Bhikkhus, I will teach you a discourse on forest retreats. Listen to it and pay close attention, I will speak.”

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

If you remain |non-agitated::unperturbed, calm, composed [neresi]|, like a broken |gong::a musical instrument, a bell [kaṃsa]|; You will have attained |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, and no trace of |aggressiveness::hostile or violent behavior towards living beings [sārambha]| will remain in you.

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

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

But whoever delights in the |stilling of thoughts::settling the mind [vitakkūpasama]|, and is ever mindful, contemplating the unattractive; This one will bring an end to craving, this one will cut Māra’s bonds.

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

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

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

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, destructive, bad, or evil [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

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

“Enough, friend Dāsaka, why this roundabout talk? Bring a staff; I will go to the elders myself,” replied Khemaka.

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

Even those people who have been seen and heard, Whose names are often spoken; Only their names will remain, Merely as symbols of the departed.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

It may be that a woman, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity continue to occupy our minds.’ Thus, bhikkhus, you should train yourselves.”

It may be that a beauty queen, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity continue to occupy our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha explains eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

4) One gives thinking, ‘He will give to me [in the future].’

Devadatta’s wholesome nature was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

Devadatta’s good qualities were cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

“Bhikkhus, dwell delighting in |seclusion::solitude, privacy [paṭisallāna]|, enjoying seclusion, devoted to tranquility of mind, |not neglectful of meditation::meditating with diligence [anirākatajhāna]|, endowed with |discernment::clear seeing, penetrating internal vision [vipassanā]|, and practice in an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|. For those bhikkhus who dwell delighting in seclusion, enjoying seclusion, devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

The Buddha encourages the bhikkhus to train themselves to be grateful and acknowledge what has been done for them.

Therefore, bhikkhus, you should train yourselves thus: ‘We will be grateful and acknowledge what has been done for us; we will not be ungrateful and fail to acknowledge what has been done for us.’ Thus, bhikkhus, you should train yourselves.”

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

Dry up what pertains to the past, do not take up anything to come later; If you will not grasp in the |present::middle [majjha]|, you will wander calmed and cooled.

Devadatta’s wholesome root was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses a simile of a thunderbolt to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha explains the characteristics of an immature and wise person.

Therefore, bhikkhus, you should train thus: ‘Avoiding the three qualities by which an immature person is recognized, and adopting the three qualities by which a wise person is known, we will behave accordingly.’ Thus, bhikkhus, you should train.”

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

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

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

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |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]|. What one thing? Bhikkhus, abandon |anger::rage, wrath, fury, indignation [kodha]|; I am your guarantor for non-returning.”

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

“Bhikkhus, abandon one thing; I am your guarantor for |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]|. What one thing? Bhikkhus, abandon |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|; I am your guarantor for non-returning.”

The Buddha compares acquisitions, respect, and popularity to a destructive force that cuts through deeply, and obstructs the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha reviews the multitude of harmful and unwholesome mental qualities he has abandoned, and the multitude of wholesome mental qualities he has developed to completion.

“There was in the past, then there was not, there was not in the past, then there was; It neither was, nor will it be, nor does it exist |now::at present [cetarahi]|.” [1]

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

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

Few are the beings who are reborn among humans; far more numerous, however, are the beings who are reborn elsewhere, apart from humans.

Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell |diligently::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

Therefore, bhikkhus, you should train yourselves thus: ‘Our |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through loving-kindness will be developed, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|.’ Thus, bhikkhus, you should train yourselves.”

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

“Bhikkhus, abandon one thing; I am your guarantor for |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]|. What one thing? Bhikkhus, abandon |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]|; I am your guarantor for non-returning.”

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

“There are three kinds of misconduct, bhikkhus. Which three? |Bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|, |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, and |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]|. These, bhikkhus, are the three kinds of misconduct.”

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

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

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

“Bhikkhus, if both husband and wife wish to see one another in this very life and to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life.”

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

See this harm [for what it is], and become disenchanted with it; With a mind free from attachment, you will bring an end of |suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”

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

“Bhikkhus, abandon one quality; I am your |guarantor::assurer, security [pāṭibhoga]| for |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]|. What one quality? Bhikkhus, abandon |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|; I am your guarantor for non-returning.

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

“There are these three roots of the unwholesome, bhikkhus. What are the three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a root of the unwholesome, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a root of the unwholesome. These, bhikkhus, are the three roots of the unwholesome.”

The Buddha describes how Devadatta caused a schism in the Saṅgha when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha describes rebirth as a jackal with mange as fortunate for a certain person who claims to be the Buddha’s follower. The Buddha then encourages the bhikkhus to train themselves diligently.

Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell |diligently::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|.’ Thus, bhikkhus, you should train yourselves.”

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

2. One gives a gift out of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|,

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

“There are three kinds of good conduct, bhikkhus. Which three? |Bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]|. These, bhikkhus, are the three kinds of good conduct.”

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

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

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

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

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

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |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]|. What one thing? Bhikkhus, abandon |aversion::A reactive mental quality of rejection rooted in ill will, irritation, or hostility that pushes away unpleasant objects or experiences; it fuels conflict and resists acceptance, obstructing patience and kindness [dosa]|; I am your guarantor for non-returning.”

Venerable Subhūti is sitting in meditation posture, aligning his body upright, having entered collectedness free of thinking. The Blessed One sees this and expresses an inspired utterance.

“For one whose thoughts are completely |dispelled::dispersed [vidhūpita]|, and whose internal doubts are fully resolved without remainder; Such a one, having gone beyond |sticking point::bond, snare, clinging, attachment, holding on [saṅga]|, |percipient of the formless::having perception beyond that extends beyond material [arūpasaññī]|, has overcome the four bonds [1] and will never |come to::become, return [meti]|.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect and popularity, nor for the thought ‘Let people know me.’

Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher’s instruction.”

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

The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]| — this, friend, is the culmination of the spiritual life.”

The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

“Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does accomplishment in wise attention precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu accomplished in wise attention and careful attending, it is expected that he will develop and extensively cultivate the noble eightfold path.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

“Just as, bhikkhus, the forerunner and the precursor of the sunrise is the dawn; so too, bhikkhus, the forerunner and precursor for the arising of the Noble Eightfold Path in a bhikkhu is the |accomplishment in virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu accomplished in virtue, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

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

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

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

And those who follow the Dhamma, well-taught and rightly expounded; Those people will cross over the realm of death, which is so difficult to escape.

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

From harm to oneself, fear arises, Observe the people involved in conflicts; I will recount the urgency of awakening, as it has profoundly stirred within me.

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

Therefore, abandoning |desire::intention, wish, impulse, interest [chanda]| and greed, and dispelling ignorance; A bhikkhu who gives rise to wisdom, will cast off all unfortunate destinies.”

The Buddha describes the ultimate goal and the way of practice leading to the ultimate goal. The ultimate goal is a synonym for Nibbāna.

And what, bhikkhus, is the ultimate goal? It is the ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the ultimate goal.

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

“This generation is |possessed by pride::endowed with conceit [mānupeta]|, bound by the |knot of conceit::bond of ego [mānagantha]|, they delight in |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|; Not fully understanding conceit, they will come to renewed existence.

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

Delightful are the forests, where no people delight; |Those free from passion::free from desires, without lust [vītarāgā]| will delight there, not those who seeking sensual pleasures.

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

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

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Bhikkhus, in whoever resentment might arise, reflection on kamma should be determined towards that person: ‘He is the owner of his actions, heir to his actions, born of his actions, related to his actions, supported by his actions. Whatever actions he does, whether good or bad, he will be the heir of those.’ Thus, the resentment towards that person should be overcome.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

This is the path followed by the illustrious ones, traveled by the great sages; Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher’s instruction.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

This is the path followed by the illustrious ones, traveled by the great sages; Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher’s instruction.”

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage using a simile of a fisherman casting a baited hook.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The four bases of psychic powers are noble and lead to liberation.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

In the future too, bhikkhus, beings will come together and associate according to disposition. Those with an inferior disposition will come together and associate with others of a similar inferior disposition. Those with a good disposition will come together and associate with others of a similar good disposition.

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

“Friend, the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this is called enlightenment.”

Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Regarded as wise, and dedicated to solitary conduct; But then engaging in sexual activity, he will become weary as if enfeebled.

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

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 Arahants of the past, present, and future have truly understood the Four Noble Truths.

“Whether in the past, present, or future, bhikkhus, all those arahants and Perfectly Awakened Ones have truly understood the four noble truths as they really are. And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Just as those in the past have fully understood these truths, so will those in the future, and so do those in the present.

The elephant’s footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

“Bhikkhus, just as whatever kinds of footprints there are of creatures that roam the jungle, all of them are included within the elephant’s footprint; the elephant’s footprint is considered to be the foremost of them because of its size. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is considered the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

For that bhikkhu, it is to be expected: ‘He will understand, as it really is, this is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; he will understand, as it really is, this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; he will understand, as it really is, this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; he will understand, as it really 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]|.’

The Buddha explains how even for an arahant, acquisitions, respect, and popularity are an obstacle to the attainment of pleasant abidings in this very life.

Therefore, Ānanda, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, Ānanda, you should train yourselves.”

Through the development and frequent practice of the four bases of psychic powers, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort.

Because the five aggregates are impermanent, the well-studied disciple of the Noble Ones becomes disenchanted with form, felt experience, perception, intentional constructs, and consciousness.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

“Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final |knowledge::enlightenment| in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.

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

“What is called Nibbāna, friend, is the ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::hatred, ill will, resentment|, the ending of |delusion::assumption making tendencies, absence of close examination and verification| — this is called Nibbāna.”

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

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

“Then listen, bhikkhus, and pay close attention, I will speak.”

For whomever the four bases of psychic powers are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

“Bhikkhus, there are these seven qualities that lead to the decline of a trainee bhikkhu. What seven? Relishing work, relishing talk, relishing sleep, relishing pleasure of company, being unguarded in sense faculties, lack of moderation in eating, and moreover there are communal duties. There, a trainee reflects, ‘There are elders in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| who are experienced, long gone forth, bearing the burden; they will be recognized for this.’ Yet, he still engages in these duties himself. These seven qualities lead to the |decline::regression, deterioration [parihāna]| of a trainee bhikkhu.

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

“I will teach you the diversity of elements, bhikkhus. Listen to it and pay close attention, I will speak.”

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of an old jackal with mange.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

One should guard against |irritability in thought::mental agitation, mental irritation [manopakopa]|, be restrained in mind; Abandoning |mental misconduct::thoughts of sensuality, ill will, harm [manoduccarita]|, one should practice good conduct in thought.

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

“One who causes the splitting apart of the community is |destined for a miserable state::to be reborn in suffering [āpāyika]|, destined for |hell::a place of intense suffering, lit. no good fortune [niraya]|, and will |remain there for an aeon::lasting a world cycle, a vast cosmic time span [kappaṭṭha]|; Taking pleasure in division, and not living in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, that one falls away from security and peace; Having ruptured the |unified::harmonious [samagga]| community, that one suffers in hell for an aeon.”

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

“Bhikkhus, I will teach you the |diversity of elements::varied and manifold sense impressions [dhātunānatta]|. Listen to it, pay close attention, and I will speak.

The Buddha uses different similes to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

A bhikkhu asks the Buddha if there exists any form, feeling, perception, intentional constructs, or consciousness that is stable, enduring, and not subject to change.

“Venerable sir, does there exist any |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular [dhuva]|, |everlasting::eternal [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|, that will remain the same forever? Does there exist any |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]|, any |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, any |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]|, or any |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]| that is permanent, enduring, everlasting, not subject to change, that will remain the same forever?”

The way of practice suitable for realizing Nibbāna is to see the impermanence of the six sense bases and their objects.

“I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

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

“Bodily purity, verbal purity, and the taint-less purity of mind; A moral person |accomplished in::fulfilled regarding, consummate in, endowed with [sampanna]| purity, is said to have abandoned all.”

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.

|Imposing suffering on another::causing another discomfort [paradukkhūpadhāna]|, one seeks their own happiness; Living entangled with |animosity::hatred, ill will, hostility, enmity [vera]|, they are not freed from animosity.

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

“Bhikkhus, suppose there is a lake that is clear, calm, and ripple-free. A person with good eyesight standing on the shore would be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is clear. In the same way, it is possible for a bhikkhu with a |clear::still, tranquil, undisturbed [anāvilena]| mind to understand their own welfare, the welfare of others, or the welfare of both, and to realize the distinction in wisdom and vision worthy of the Noble Ones. Why is that? Because the mind is clear.”

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

The principle of |good-will::free of ill will/aversion/hatred/resentment/enmity|, bhikkhus, likewise stands as a foremost, ancient, traditional, timeless, and pure Dhamma principle. It remains pure and unmingled, un-confounded now and into the future, and is revered by ascetics, brahmins, and the wise.

The Buddha teaches the things to be fully understood and what full understanding is.

And what, bhikkhus, is full understanding? The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this, bhikkhus, is called full understanding.”

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

This is the path—there is no other, for the purification of |vision::perception, spiritual vision [dassana]|; Tread this path, and you will bewilder |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|.

The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, in |sensual gratification::enjoyment of sensual pleasures, hedonistic pleasure [kāmabhoga]|, the |wise one::astute, intelligent, learned, skilled [paṇḍita]|— lets go all sensual pleasures, whether divine or human.

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha compares acquisitions, respect, and popularity to a horsehair rope tied to one’s calf that cuts through deeply when pulled tightly, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as not-self.

“I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

“Excellent, excellent, Sāriputta. The whole of this spiritual life is this — good friendship, good companionship, good association. It can be expected, Sāriputta, that a bhikkhu with good friends, companions, and associates will develop and extensively cultivate the Noble Eightfold Path. And how, Sāriputta, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path?

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

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

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

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

The Buddha observes moths drawn to the light of oil lamps, and reflects on the nature of attachment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, under the dark night sky, illuminated only by oil lamps, the Blessed One sat in the open.

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

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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

“Do not say that, Ānanda, do not say that. The whole of the spiritual life is this — good friendship, good companionship, good association. It can be expected, Ānanda, that a bhikkhu with good friends, companions, and associates will develop and extensively cultivate the Noble Eightfold Path.

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced |limited psychic power::partial spiritual power, limited supernormal ability [iddhipadesa]|, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce limited psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing limited psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced the highest psychic powers, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce the highest psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing the highest psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, any ascetics or brahmins in the past who were mighty and powerful, they all attained such might and power through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Any ascetics or brahmins in the future who will be mighty and powerful, they too will attain such might and power through the development and frequent practice of the four bases of psychic powers. Any ascetics or brahmins in the present who are mighty and powerful, they too have attained such might and power through the development and frequent practice of the four bases of psychic powers.

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

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

The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

“Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are.

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

One who does not |kill::beat, strike, thrash, stab, execute [hanati]| or cause others to kill, one who does not conquer or cause others to conquer; With benevolence towards all beings, for such a one, there is no |hostility::hatred, ill will, animosity, enmity [vera]| towards anyone.”

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.

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

Among these, bhikkhus, when the five faculties are fully developed, one is an |Arahant::perfectly enlightened|. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship. Those milder still are non-returners; those even milder are practicing for the fruit of non-returning. Those milder still are once-returners; those even milder are practicing for the fruit of once-returning. Those milder still are |stream-enterers::awakened to the truth of enlightenment|; those even milder are practicing for the fruit of stream-entry.

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.

Therefore, bhikkhus, arouse energy for the accomplishment of what has not yet been accomplished, for the attainment of what has not yet been attained, for the |personal realization::intimate experience [sacchikiriyā]| of what has not yet been personally realized. ‘In this way, this going forth of ours will not be barren, but fruitful and beneficial. And those whose robes, almsfood, lodgings, and medicinal requisites we make use of, their actions towards us will bear great fruit and great benefits,’ thus, bhikkhus, you should train yourselves.

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

In the future, too, bhikkhus, beings will come together and associate with other beings according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition. Those with a good disposition will come together and associate with those of a similar good disposition.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as sources of discontentment.

“I will teach you the way of practice that is suitable to realizing Nibbāna, bhikkhus. Listen closely.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

“Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are and |made them known::declared them, proclaimed them [pakāsesi]|. Whatever ascetics or brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are and will make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are and make them known.

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.

“As to this question that you ask, I will tell you, Ajita; Where |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]|, completely cease without remainder; With the cessation of |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, there they are entirely overcome.”

The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra’s domain and shine like the sun.

“Bhikkhus, a bhikkhu endowed with these three qualities transcends |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|'s domain and shines like the sun. What three? Here, bhikkhus, a bhikkhu is endowed with: The perfected aggregate of |virtue::ethical conduct, moral integrity [sīla]|, the perfected aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the perfected aggregate of |wisdom::distinctive knowledge, discernment [paññā]|—a bhikkhu endowed with these three qualities transcends Māra’s domain and shines like the sun.”

Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.

“A half-month after my full ordination, friends, I personally realized the |analytical knowledge of meaning::penetrative understanding of the true significance of things, understanding of the implications of different teachings, the results of a practice, of the ultimate aim that a teaching is pointing to [atthapaṭisambhidā]|—both in |its essence::at its core, i.e. understanding the substance of what a thing or a teaching is pointing to [odhiso]| and its |detailed expression::accurately understanding [as it is] phrased verbally [byañjanaso]|. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I [will resolve it] with my answer. Our teacher, who is masterful in the teachings, is present.

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

And what, bhikkhus, is the development of the bases of psychic powers? Here, bhikkhus, a bhikkhu develops the basis of psychic powers that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic powers that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort—this, bhikkhus, is called the development of the bases of psychic powers.

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

Bhikkhus, if a bhikkhu should aspire: ‘Through the complete exhaustion of the three fetters and the weakening of |craving, aversion, and confusion::lust, ill will, and delusion, misperception, illusion [rāgadosamoha]|, may I become a once-returner, returning only once more to this world and then making an ending of suffering,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

“Householders, if both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life.”

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 renunciation::thought related to giving up, letting go of sense pleasures [nekkhamma + vitakka]|, bhikkhus, gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 2) |Thought of good will::thought of benevolence, kindness, goodwill [abyāpādavitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 3) |Thought of harmlessness::thought of non-harming, non-violence [avihiṁsāvitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. These, bhikkhus, are the three wholesome thoughts which give sight, produce clarity and create insight, grow wisdom, which are trouble-free and conducive to Nibbāna.”

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

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

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

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

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

“One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is|accomplishment in virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu who is accomplished in virtue, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

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 young deity Kassapa, on Buddha’s invitation, shares a verse on the instruction for a bhikkhu.

Then, when the night had advanced, the young deity Kassapa, with a radiant appearance, illuminating the entire Jeta’s Grove, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, stood to one side, and said to the Blessed One: “The Blessed One has revealed the bhikkhu but not the instruction to the bhikkhu.”

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

Do not underestimate harm, thinking, ‘It will not come back to me’; Just as falling drops of water, fill up a bucket; So too, the |undiscerning one::childish person, immature person [bāla]| is filled with evil, accumulating it little by little.

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

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

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

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

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

Just as, bhikkhus, if a neem seed, a bitter gourd seed, or a bitter cucumber seed is planted in moist soil, whatever nutrients it absorbs from the soil and water, all of that will result in bitterness, acridness, and unpleasantness. What is the reason for this? Because, bhikkhus, the seed is corrupted. Similarly, bhikkhus, for a person with wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.

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.

I have seen you, house-builder, you will not build a house again; All your |rafters::beams [phāsukā]| are dismantled, your |ridgepole::top beam, metaphor for ignorance [gahakūṭa]| is |dismantled::deconstructed [visaṅkhata]|; The mind has |gone beyond all conditions::become unconditioned, unfabricated, unconstructed [visaṅkhāragata]|, having |exhausted::wore away, slowly destroyed [khayamajjhagā]| |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

“Bhikkhus, there are these five suitable times for giving a gift. What five? 1) Giving a gift to a |guest::visitor, stranger [āgantuka]|; 2) Giving a gift to a |traveler::who is going on a journey [gamika]|; 3) Giving a gift to someone who is |sick::ill, unwell [gilāna]|; 4) Giving a gift during a time of |famine::scarcity, dearth [dubbhikkha]|; and 5) Giving new harvest and fresh fruits first to the |virtuous::ethical, moral [sīlavant]|. These, bhikkhus, are the five suitable times for giving a gift.

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

Having tasted the flavor of |seclusion::solitude [paviveka]|, and the nectar of inner |tranquility::calmness, serenity, stillness, peace [upasama]|; One is freed from fear, and without stain, sipping in the flavor of delight in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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.

Whoever has abandoned the five |unwholesome mental states::mental defilements, impurities of mind [kilesa]\n\nHere, it is a reference to the five hindrances of doubt regarding Dhamma, sensual desire, ill will, dullness and drowsiness, and restlessness and worry|, perfected in training and not subject to decline, Attained mastery of the mind and with composed faculties, They indeed are called a |steady person::who is stable, self-controlled [ṭhitatta]|.

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

Which eight? Bhikkhus, 1) overcome by acquisitions, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an aeon, incurable. 2) Overcome by loss, 3) by fame, 4) by disrepute, 5) by honor, 6) by dishonor, 7) by evil wishes, 8) by evil friendship, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable. Bhikkhus, overcome by these eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for a long time, incurable.

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

“Indeed, Sutavā, this was well heard, well learned, well attended to, and well retained by you. Before and now, I declare: ‘A bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension, is incapable of transgressing in nine ways — incapable of intentionally take the life of a living being, incapable of taking what is not given, incapable of engaging in sexual intercourse, incapable to knowingly speak falsely, incapable to use stored-up goods as he did before, when he was a householder, incapable to act out of |impulse::based on desire|, incapable to act out of |aversion::based on ill will|, incapable to act out of |delusion::tendency of the mind to not closely examine and verify|, and incapable to act out of fear.’ Before and now, I declare: ‘He who is a bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension is incapable of transgressing in these nine ways.’"

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

“Bhikkhus, two |thoughts::reflections, mental considerations [vitakkā]| frequently arise in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the Arahant, the perfectly Awakened One—the thought of |security::safety, sanctuary, peace, rest [khema]| [for beings] and the thought of |seclusion::solitude [paviveka]|. Bhikkhus, the Tathāgata delights in |benevolence::freedom from ill will, kindness, good-heartedness [abyāpajjhā]| and is devoted to benevolence. For the Tathāgata, who delights in benevolence and is devoted to benevolence, this very thought frequently arises: ‘By this way of |living::behavior, conduct [iriyā]|, I do not |obstruct::impede, hurt, harm [byābādheti]| any being, whether |frail::trembling, with craving [tasa]| or |firm::stable, stationary, without craving [thāvara]|.’

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

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

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

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

The Buddha explains the 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.

“Bhikkhus, I will teach you the |wrong way of practice::wrong path of action [micchāpaṭipadā]| and the |right way of practice::right path of action [sammāpaṭipadā]|. Listen to it, pay close attention, and I will speak.”

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.

For the direct knowledge, full understanding, complete exhaustion, and for giving up of these five higher fetters, the Noble Eightfold Path should be cultivated. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, culminating in the removal and ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, culminating in the removal and ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and culminating in the removal and ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, culminating in the removal of lust, culminating in the removal of aversion, and culminating in the removal of illusion ... leading to the |deathless::deathless state, epithet of Nibbāna [amata]|, directed towards the deathless, and culminating in the deathless ... slanting towards |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, sloping towards Nibbāna, and inclining towards Nibbāna.

The Buddha describes three cases where vigour should be applied.

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

Developing the four bases of psychic powers can lead from the near shore to the far shore.

“Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection and examination| and accompanied by intentional effort.”

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought ‘This is the truth’ and the accumulation of bases for views.

For one |detached from all passion::with desire faded away [sabbarāgaviratta]|, |who is liberated through the exhaustion of craving::who is released through the depletion of desire [taṇhakkhayavimutti]|; Quests are |renounced::given up, relinquished [paṭinissaṭṭha]|, and the bases for views are |uprooted::eradicated [samūhata]|; With the cessation of quests, the bhikkhu, is |fulfilled::free from hope, desire-less [nirāsa]| and |without doubt::without confusion [akathaṅkathī]|.”

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

Then, when the night had advanced, the young deity |Māgha::An epithet of Sakka, lord of the deities. In a past human life, he was known as Magha, a virtuous man who performed meritorious deeds, leading to his rebirth as Sakka. [māgha]| , with a radiant appearance, illuminating the entire Jeta’s Grove, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, and addressed the Blessed One in verse:

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

“1) Here, Sāriputta, a certain person approaches an ascetic or a brahmin and invites them: ‘Venerable sir, please ask [to provide guidance] regarding requisites.’ Yet he does not give what was requested. If, after passing away from that state, he is reborn into this world, whatever trade he then undertakes will lead to loss.

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

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

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

“Venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is rooted in the Blessed One, guided by the Blessed One, and takes refuge in the Blessed One. It is good if the Blessed One would explain the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past bhikkhus have, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, attained the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, abided therein, all of them did so through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Bhikkhus, whoever in the future bhikkhus will, through the wearing away of the mental defilements, attain the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, will abide therein, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present bhikkhus are, through the wearing away of the mental defilements, attaining the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, are abiding therein, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic powers.

'This is the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from energy should be developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from energy has been developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

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

For there is no means, by which those who have been born will not die; Having reached old age, there is death, for such is the nature of living beings.

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

Bhikkhus, there are these two |wise::astute, intelligent, learned, skilled [paṇḍita]| persons. Which two? One who sees a transgression as a transgression, and one who accepts in accordance with the Dhamma when a transgression is being pointed out. These are the two wise persons, Bhikkhus.”

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

“Beings who perceive what can be |expressed::said, explained, illustrated [akkheyya]|, become |established in::fixed in, settled in, firmly grounded in [patiṭṭhita]| what can be expressed; |Not fully understanding::not completely comprehending [apariññāya]| what can be expressed, they come under the yoke of death.

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

“Bhikkhus, the formless [existence] is more peaceful than the form realm. Yet, |cessation::stilling of all thought formations, ending of all created, conditioned, dependently arisen things [nirodha]| is more peaceful than the formless existence.”

The Buddha shares the three unwholesome thoughts - 1) concerning one’s reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.

“Bhikkhus, there are these three |unwholesome thoughts::unskillful thoughts, unbeneficial thinking, karmically unprofitable thoughts [akusalavitakka]|. Which three? 1) A thought |concerning one’s reputation::about one’s social standing [anavaññattipaṭisaṃyutta]|, 2) a thought |concerning with acquisitions, respect, and popularity::about material gains or possessions, honor or reverence, and fame or praise [lābhasakkārasilokapaṭisaṃyutta]|, and 3) a thought associated |with [inappropriate] concern for others::with excessive compassion for others [parānuddayatāpaṭisaṃyutta]|. These, indeed, are three unwholesome thoughts.”

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

Then, when the night had advanced, a certain deity, of surpassing beauty, illuminating the entire Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, she stood at one side. Standing to one side, that deity said to the Blessed One: “How, dear sir, did you cross over the flood?”

One is not purified by water or fire offerings, but through truth and Dhamma.

Thus have I heard—At one time, the Blessed One was dwelling near |Gayā::name of a village [gayā]|, on |Gayā peak::name of a rock hill near Gayā; lit. Gayā's head [gayāsīsa]|. And at that time, many matted hair ascetics, during the cold winter nights in the thick of the winter season, when snow was falling, were surfacing and submerging in the Gayā river, repeatedly immersing themselves, pouring water over their bodies, and making fire offerings, thinking, “Through this, there is purification.”

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

“Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as much as habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Through habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities, unarisen unwholesome qualities arise, and arisen wholesome qualities decline.”

The Buddha describes four cases of deeds, and how an immature person and a wise person are to be understood by their responses to deeds that are disagreeable but lead to benefit and deeds that are agreeable but lead to harm.

2 Here, bhikkhus, consider a deed that is disagreeable to do, but doing it leads to benefit. In this case, bhikkhus, an |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| and a |wise person::astute, intelligent, learned, skilled [paṇḍita]| are to be understood by their |resilience::steadfastness, fortitude [thāmas]|, |energy::willpower, determination [vīriya]|, and |continued effort::striving, perseverance, persistence [parakkama]|. The immature person, bhikkhus, does not reflect thus: ‘Although this deed is disagreeable to do, when done, it leads to benefit.’ Therefore, they do not do that deed, and refraining from it proves harmful. But the wise person, bhikkhus, reflects thus: ‘Although this deed is disagreeable to do, when done, it leads to benefit.’ Therefore, they do that deed, and doing it leads to benefit.

The eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

What are these eighteen ways of craving pertaining to the internal bases? When there is the notion ‘I am’ bhikkhus, there are the notions ‘I am thus’; ‘I am like this’; ‘I am |otherwise::different|'; ‘I am everlasting’; ‘I truly exist’; ‘There exists’; ‘It is thus’; ‘It is like this’; ‘It is |otherwise::different|'; ‘May I exist’; ‘May I be thus’; ‘May I be like this’; ‘May I be |otherwise::different|'; ‘I will be’; ‘I will be thus’; ‘I will be like this’; ‘I will be |otherwise::different|'. These are the eighteen ways of craving pertaining to the internal bases.

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

“There is no other single thing, surrounded by which, beings, wander on day and night, as when surrounded by |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

The unborn, unarisen, sorrowless, and stainless state; The ending of suffering, the |stilling of mental activities::quieting of conditions [saṅkhāra + upasama]| is ease.”

The Buddha describes the three elements of escape - renunciation, formless existence and cessation.

“Having known the escape from sensual pleasures, and the |surpassing::transcending, overcoming [atikkama]| of forms; One |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, reaches |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|.

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

“I will teach you the |dependent co-arising::arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|. Listen well and pay close attention, I will speak.”

The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

Just as, bhikkhus, if someone were to say: ‘I will make a container out of |acacia leaves::small, delicate and feathery leaves [khadirapatta]|, or |pine leaves::long, slender, needle like leaves|, or |tamarind leaves::small, oval leaflets with a feathery, delicate texture|, and with it, I will fetch water or carry palm fruit’ — it is not possible; similarly, bhikkhus, if someone were to say: ‘Without truly understanding the noble truth of suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering, I will completely end suffering’ — such a thing is not possible.

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

Bhikkhus, suppose someone were to say: ‘I will construct the upper story of a |mansion::building with the peaked roof [kūṭāgāra]| without first laying the foundation of the lower story.’ Such a thing is not possible. In the same way, bhikkhus, if someone were to say: ‘Without fully understanding the Noble Truth of suffering as it truly is, without fully understanding the Noble Truth of the arising of suffering as it truly is, without fully understanding the Noble Truth of the cessation of suffering as it truly is, and without fully understanding the Noble Truth of the way of practice leading to the cessation of suffering as it truly is, I will completely end suffering’ — such a thing is not possible.

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

With downcast eyes, |mindful::who has recollection, is aware, present [satimant]|, he is clearly not from a poor family; Let the royal messengers be dispatched, [find out] where the bhikkhu will go.”

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

“Just as a rocky mountain, is |unshakeable::immovable [acala]| and |firmly grounded::fully centered [suppatiṭṭhita]|; In the same way, with the |complete ending of delusion::exhaustion of delusion, illusion, hallucination, misapprehension, distorted view; that which fuels not knowing of things as they have come to be [mohakkhaya]|, a bhikkhu does not |shake::tremble, agitate [vedhatī]| like the mountain.”

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

“Bhikkhus, approaching wrongness leads to failure, not success. How does this happen? 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; for one with wrong collectedness, wrong wisdom arises; for one with wrong wisdom, false liberation arises. Thus, bhikkhus, approaching wrongness leads to failure, not success.

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 teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

“Bhikkhus, there are two causes for the arising of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. What are the two? An |aversive mental image::sign of resistance, mental image which agitates or disturbs one [paṭighanimitta]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. These, bhikkhus, are the two causes for the arising of aversion.”

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

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

The Buddha explains how the 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 shares an observation on how beings come together and associate based on their dispositions. Those with a good disposition come together and associate with others of a similar good disposition.

“In the past, too, bhikkhus, beings came together and associated according to disposition. Those with an inferior disposition came together and associated with those of an inferior disposition; those with a good disposition came together and associated with those of a similar good disposition. In the future, too, bhikkhus, beings will come together and associate according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition; those with a good disposition will come together and associate with those of a similar good disposition. Even now, bhikkhus, beings come together and associate according to disposition. Those with an inferior disposition come together and associate with those of a similar inferior disposition; those with a good disposition come together and associate with those of a similar good disposition.”

The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

2. Similarly, by frequently paying attention to the things serving as a basis for |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, unarisen ill will arises, and arisen ill will increases and expands.

The Buddha explains how a trainee and an arahant understand their respective attainments.

Furthermore, bhikkhus, an arahant bhikkhu understands the six faculties: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, and the mind faculty. He knows that these six faculties will cease entirely and no new faculties will arise anywhere. This too, bhikkhus, is a method by which an arahant bhikkhu, standing on the plane of an arahant, understands: ‘I am an arahant.’"

The Buddha expresses an inspired utterance contrasting one who has comprehended the nature of reality with one who is with possessions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, a certain lay disciple from |Icchānaṅgala::name of a Brahman village in Kosala [icchānaṅgala]| had arrived in Sāvatthi for some business. Having completed that business in Sāvatthi, he approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. As he was seated to one side, the Blessed One said to him: “After a long time, lay disciple, you have made this effort, that is, for coming here.”

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.

For one in whom this is cut off, destroyed at the root and eradicated; That |discerning one::who has good judgement [medhāvī]|, |free from ill will::purged of hatred [vantadosa]|, is rightly called ‘a truly good person.’

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

“Bhikkhus, I will teach you the burden, the bearer of the burden, the taking up of the burden, and the putting down of the burden. Listen to this.

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

If anyone, bhikkhus, were to speak thus: ‘Apart from form, apart from feeling, apart from perception, apart from intentional constructs, I will point out the |coming::descent, incoming trajectory [āgati]|, the |trajectory::going, passing on, path, course, destination [gati]|, the |passing away::falling away, death [cuti]|, the |rebirth::re-arising, reappearance [upapatti]|, the growth, the increase, or the full maturation of consciousness’ — that is not possible.

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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]|.”

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

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

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

3) And what kind of person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect? Here, bhikkhus, a certain person is |excelling::exceeding, distinguished [adhika]| in virtue, collectedness, and wisdom. Such a person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect. For what reason? [Because one considers:] ‘In such a way, in the areas where my development of virtue is deficient, it will be brought to fulfillment; and in the areas where my development of virtue is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of collectedness is deficient, it will be brought to fulfillment; and in the areas where my development of collectedness is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of wisdom is deficient, it will be brought to fulfillment; and in the areas where my development of wisdom is fulfilled, it will be assisted with wisdom in various respects.’ Therefore, such a person should be associated with, should be kept company with, and should be closely attended to with honor and respect.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

Even in the future, bhikkhus, beings will come together and associate according to disposition. The faithless will come together and associate with the faithless; the unashamed will come together and associate with the unashamed; the unwise will come together and associate with the unwise; the faithful will come together and associate with the faithful; the conscientious will come together and associate with the conscientious; the wise will come together and associate with the wise.

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 the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

“One person, bhikkhus, who has wandered and |transmigrated::wandered on, moved on continuously [saṃsaranta]| for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]| would have accumulated a heap of bones the size of this |Mount Vepulla::Known today as Vipula hill, it is one of the prominent peaks surrounding the historical city of Rājagaha, present-day Rajgir in Bihar, India [vepulla + pabbata]|, if they were gathered together and did not decay.”

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

This should be done by one who is skilled in goodness, And understands the path to peace: Let them be able, upright and approachable, Gentle in speech, humble in deeds, and free of conceit.

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

The purified one indeed has nothing in the world, no formulated opinions on existence or non-existence; having abandoned illusion and pride, by what path would such a one travel? They are uninvolved.

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

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

The Buddha explains the arising and dissolution of the world through the six sense bases.

“I will teach you, bhikkhus, both the arising and the dissolution of the world. Listen to this and pay close attention, I will speak.”

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

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”

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

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

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

Therefore, Sāriputta, you should train thus: ‘We will be calm in faculties, calm in mind.’ Thus, you should train, Sāriputta. For in those with calm faculties and calm minds, only calm bodily action, calm verbal action, and calm mental action will arise. We will offer only peaceful service to our fellow practitioners. Thus, you should train, Sāriputta.

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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]|.”

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.

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

I see in the world, beings struggling, engulfed in craving within their existences; Base individuals chatter at death’s door, still caught in the unquenched craving of repeated existence.

The Buddha expresses an inspired utterance to Visākhā on how all under another’s control brings suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. At that time, |Migāramātā Visākhā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| had some matter |dependent on::associated with, attached to, bound to [paṭibaddha]| King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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

And what, bhikkhus, is kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma? Here, bhikkhus, the |intention::will [cetanā]| involved in abandoning kamma that is dark with dark results, the intention involved in abandoning kamma that is bright with bright results, and the intention involved in abandoning kamma that is dark and bright with dark and bright results — this is called kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma.

DhammaPada verses 1-20 share on the power of the mind in shaping one’s experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one’s actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

He insulted me, he struck me, he overpowered me, he robbed me; Those who hold onto |resentment::grudge [upanayhati]|, do not still their |hostility::hatred, ill will, animosity, enmity [vera]|.

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

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

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

“I do not see anyone, brahmin, in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, who could dispute the doctrine of the Blessed One, the Arahant, the perfectly Awakened One. But still, brahmin, go. Having gone, you will find out for yourself.”

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

In the future, too, bhikkhus, beings will come together and associate according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition.

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic powers.

“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself were to explain the meaning of this. Having heard it from the Blessed One, the bhikkhus will remember it.”

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

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

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

Therefore, bhikkhu, you should train yourself thus: ‘I will be guarded in the sense faculties, apply moderation in eating, be dedicated to wakefulness, develop insight into wholesome qualities, and engage in the development of the awakening factors during the first and last watch of the night.’ This is how you should train yourself.”

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

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

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

Similarly, bhikkhus, if a bhikkhu, relying on |determination::will power, energy [vīriya]|, attains collectedness, attains unification of mind—this is called ‘collectedness arising from determination.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘intentional constructs of striving.’ Thus, this determination, this collectedness arising from determination, and accompanied by intentional effort—this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from determination and intentional effort.

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 expresses an inspired utterance on the qualities that make one a true Brāhmaṇ.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the foot of the goatherd’s banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the ease of liberation. At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|.

The Buddha describes the four right efforts concisely and precisely.

Here, bhikkhus, a bhikkhu produces |a wholesome motivation::an aspiration, a goal, an interest, an objective [chanda]|, |exerts effort::engages in intentional effort [vāyamati]|, |initiates and sustains energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]|, |uplifts::befriends and holds it up [paggaṇhāti]| the mind, and strives to prevent the arising of unarisen |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities;

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

Then, when the night had advanced, the young deity |Siva::name of a deity, Shiva, lit. auspicious [siva]|, with a radiant appearance, illuminating the entire Jeta’s Grove, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:

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

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

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.

There is no fire like |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, no grip like |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|; No net like |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, and no river like |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]|.

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.

In the future, too, bhikkhus, beings will come together and associate according to disposition. The faithless will come together and associate with the faithless; the unashamed will come together and associate with the unashamed; the morally reckless will come together and associate with the morally reckless; those with little learning will come together and associate with the little learned; the lazy will come together and associate with the lazy; the unmindful will come together and associate with the unmindful; the undiscerning will come together and associate with the undiscerning.

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

If one does not intend, does not plan, but still has an underlying tendency towards, bhikkhus, this becomes a basis for the continuation of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and comes to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, there is future birth, aging, and death, sorrow, lamentation, pain, distress, and despair. Thus there is the arising of this entire mass of suffering.

The Venerable Sāriputta describes his experience of the first jhāna.

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

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

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

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

“So it is, Blessed One! So it is, Well-Gone One! Venerable sir, those who were the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|s, |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|s in the past—those Blessed Ones too honored, respected, and dwelled in dependence just on the Dhamma itself. Those who will be the Arahants, perfectly Awakened Ones in the future—those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the perfectly Awakened One, honor, respect, and dwell in dependence just on the Dhamma itself.”

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

“Bhikkhus, there are these four kinds of |nourishment::sustenance, nutriment, fuel [āhāra]| for the |endurance::continuity, longevity [ṭhitiyā]| of beings that are existing and for the support of those seeking birth. What four? Edible food, whether coarse or fine; second, |contact::sense impingement, raw experience, touch [phassa]|; third, |intention::will [cetanā]|; and fourth, |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]|. These are the four kinds of nourishment for the endurance of beings that are existing and for the support of those seeking birth.

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

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

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

“Bhikkhus, these are the five faculties. Which five? The faculty of |faith::confidence, conviction, trust [saddha]|, |energy::willpower, determination [vīriya]|, |mindfulness::memory, remembering, recollection, keeping in mind [sati]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| and |wisdom::distinctive knowledge, discernment [pañña]|.

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

“Then, brahmin, I will ask you a question. Answer as you see fit. What do you think, brahmin: Did you earlier have the desire, ‘I will go to the park,’ and now that you have come to the park, has that desire you had before to come to the park been abandoned?”

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

“Bhikkhus, before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I developed and frequently practiced five qualities. What five?

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |who kill living beings::who destroy life [pāṇātipātī]| come together and associate with those who kill living beings; those |who take what is not given::who steal [adinnādāyī]| come together and associate with those who take what is not given; those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| come together and associate with those who engage in sexual misconduct; those |who speak falsely::who lie [musāvādī]| come together and associate with those who speak falsely; those |who speak divisively::who separates others by speech, who sows discord [pisuṇavācā]| come together and associate with those who speak divisively; those |who speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]| come together and associate with those who speak harshly; those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| come together and associate with those who chatter frivolously.

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

They who desire debate, entering an assembly, Burning fools among each other; Clinging to views dependent on others, they argue with words, Desiring praise, they are skilled in arguing.

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

Then, bhikkhus, |Brahmā Sahampati::name of the Brahma who inspired the Buddha to teach [sahampati]|, perceiving with his own mind the train of thought in my mind, just as easily as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the Brahmā world and reappeared before the Blessed One. He draped his outer robe over one shoulder and raised his hands in reverence towards the Blessed One, and said to him: ‘So it is, Blessed One! So it is, Well-Gone One! Venerable sir, those who were the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|s, |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|s in the past—those Blessed Ones too honored, respected, and dwelled in dependence just on the Dhamma itself. Those who will be the Arahants, perfectly Awakened Ones in the future—those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the perfectly Awakened One, honor, respect, and dwell in dependence just on the Dhamma itself.’

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

And what, bhikkhus, is the power of |energy::willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones dwells with energy aroused for abandoning |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquiring |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities. This is called the power of energy.

After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’

At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|. The serpent king Mucalinda, seeing that the sky was now clear and cloudless, uncoiled his coils from the body of the Blessed One. He withdrew his serpentine form, and manifesting the appearance of a young lad, stood in front of the Blessed One honoring him with a reverential salutation.

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

“Bhikkhus, in the case of a person with wrong view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever |intention::will [cetanā]|, |wish::a prayer, a longing [patthanā]|, |aspiration::a determination [paṇidhi]|, and |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]|—all these states lead to what is unwished for, unpleasant, disagreeable, unbeneficial, and |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|. For what reason? Because that view is bad.

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

“May the Blessed One consent to this, may the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| consent to this, this is now the time for the Blessed One to consent. Wherever the Blessed One will go now, the brahmin householders of town and countryside will be drawn in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Blessed One will go now, the brahmin householders of town and countryside will be drawn in the same direction. For what reason? Because of the Blessed One’s virtue and |wisdom::distinctive knowledge, discernment [paññā]|.”

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.

Therefore, bhikkhus, you should train yourselves thus: ‘We will dwell with diligence. We will develop mindfulness of death keenly for the wearning away of the taints.’ That is how you should train yourselves.”

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

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

The Buddha 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.

“Then listen, bhikkhus, and pay close attention, I will speak.”

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, culminating in the removal and ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, culminating in the removal and ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and culminating in the removal and ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, culminating in the removal of lust, culminating in the removal of aversion, and culminating in the removal of illusion. In this way, bhikkhus, a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.

Whether in the past, future, or at present, any ascetics or brahmins who are experiencing various kinds of psychic powers have attained such abilities through the development and frequent practice of the four bases of psychic powers.

Any ascetics or brahmins in the future who will experience various kinds of psychic powers — being one, they will become many; being many, they will become one; they will appear and disappear; they will pass through walls, enclosures, and mountains as though through space; they will dive in and out of the earth as though it were water; they will walk on water without sinking as though on solid ground; they will fly through the air cross-legged like a bird with wings; they will touch and stroke the sun and moon, so mighty and powerful; and they will wield mastery with their bodies even as far as the Brahmā world — all of them will do so through the development and frequent practice of the four bases of psychic powers.

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

Venerable sir, these men of mine are thieves, spies, who go undercover to roam and scout the countryside. Once they have scouted, I will then advance. Now, venerable sir, having brushed off the dust and dirt, bathed, applied ointments, with neatly trimmed hair and beards, and dressed in white clothes, they will indulge themselves, fully supplied and engaged with the five cords ofsensual pleasure.”

The Venerable Ānanda explains the four paths to arahantship.

1 Here, friends, a bhikkhu develops |discernment::clear seeing, penetrating internal vision [vipassanā]| preceded by |tranquility::serenity, stilling, calming, peace, mental unification, collectedness [samatha]|. As he develops discernment preceded by tranquility, the path arises in him. He pursues that path, develops it, and cultivates it. As he does so, the fetters are abandoned and the underlying tendencies are |eliminated::ended [byantīhoti]|.

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

And how, bhikkhus, do some get stuck? Because of taking pleasure in |[continued] existence::being, becoming [bhava]|, delighting in existing, and enjoying existence, when the Dhamma is being taught for the |ending of continued existence::ending of becoming [bhavanirodha]|, the minds of some gods and humans are not |inspired::leap forth [pakkhandati]|, they do not |gain confidence:: become clear [pasīdati]|, do not |settle down::remain still [santiṭṭhati]| and do not become resolved. In this way, bhikkhus, some lag behind.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, 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 to deal with insult and abuse without arising resentment.

At that time, the wanderers of other sects, unable to tolerate the honor given to the Blessed One and the bhikkhu sangha, when they saw the bhikkhus in the village or the forest, would insult, abuse, and annoy them with harsh words.

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

Even in the case of bhikkhus, great king, who are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |whose mental defilements have ended::one who has awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who have exhausted the fetters of existence::one who has worn away the bonds of being [parikkhīṇabhavasaṃyojana]|, and |who are freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|—even for them, this body is subject to breaking up, and subject to being cast down.”

The arising, persistence, production, and appearance of the four elements is the arising of suffering, the persistence of disease, and the appearance of aging and death.

“Bhikkhus, the arising, persistence, production, and appearance of the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]| is the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the persistence of |disease::illness, sickness [roga]|, and the appearance of aging and death.

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

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

The Buddha explains the six powers of a Tathāgata that are accessible to one with collectedness.

If others, bhikkhus, approach the Tathāgata and question him about what is possible and what is impossible as it actually is, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, what is possible and what is impossible, so too does the Tathāgata answer accordingly when asked.

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.

“There are these four kind of |nourishment::sustenance, nutriment, fuel [āhāra]|, bhikkhus, for the |endurance::continuity, longevity [ṭhitiyā]| of beings that are existing and for the support of those seeking birth. What four? Edible food, whether coarse or fine; second, |contact::sense impingement, raw experience, touch [phassa]|; third, |intention::will [cetanā]|; and fourth, |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]|. These are the four kind of nourishment for the endurance of beings that are existing and for the support of those seeking birth.

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

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

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

1 Here, bhikkhus, a certain noble thoroughbred horse, seeing the shadow of the |whip::goad, riding crop [patoda]|, is stirred and experiences a sense of urgency: ‘What will the horse trainer make me do today? How will I act accordingly?' Such, bhikkhus, is one kind of noble thoroughbred horse present here. This, bhikkhus, is the first kind of noble thoroughbred horse found in the world.

Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

“Venerable sir, I do not know what eight wonderful and marvelous qualities the Blessed One has declared that I possess. However, there are indeed eight wonderful and marvelous qualities found in me. Listen to it and pay close attention, I will speak.”

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

4 ‘For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy::honest, lit. stable [theta]|, |dependable::reliable [paccayika]|, and |do not deceive::to not break one’s word, to keep one’s promises [avisaṃvādaka]| the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, adhere to truth, will be trustworthy, dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the fourth factor.

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

The eye, bhikkhus, is burning; |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]| are burning; |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is burning; |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is burning. 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, that too is burning. With what is it burning? ‘It is burning with the fire of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, with the fire of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the fire of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; it is burning with birth, aging, death, sorrow, lamentation, pain, distress, and despair, I say.

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

“Venerable Sir, I will not veer towards the near shore, I will not veer towards the far shore, I will not sink in mid-stream, I will not get cast up on high ground, I will not get caught by humans, I will not get caught by non-humans, I will not get sucked in by a whirlpool, I will not become inwardly rotten. May I receive the going forth under the Blessed One, may I receive the higher ordination.”

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

“Bhikkhus, I will teach the noble eightfold path and explain it in detail. Listen to this and pay close attention, I will speak.”

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

One who aspires for the |ineffable::indescribable, indefinable [anakkhāta]|, and is |suffused::permeated, filled [phuṭa]| by it in their mind; whose mind is unattached to sensual pleasures— such a one is said to “|flow upstream::rising above the current [uddhaṃsota]|".

DhammaPada verses 21-32 share the distinct path and outcomes of diligence and negligence. On seeing this clearly, the wise guard diligence like the most important wealth. One devoted to diligence burns away all fetters, is incapable of decline, and is near to Nibbāna.

Thus, understanding this clearly, The |wise::astute, intelligent, learned, skilled [paṇḍita]| excel in diligence; They rejoice in diligence, |delighting in::devoted to [rata]| the domain of the |Noble Ones::distinguished, an ethically noble person, an awakened being [ariya]|.

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

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

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

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

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

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

The Buddha shares a powerful verse on what leads one to have had a single auspicious night.

“Bhikkhus, I will teach you the summary and analysis of ‘One who has had a single auspicious night.’ Listen to it and pay close attention, I will speak.”

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

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

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

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

The Blessed One describes how beings are affected by respect and disrespect, and how this affects their rebirth. The true person is one who is collected, detached, and delights in the ending of grasping.

“While being honored, or shown dishonor, or by both; For one whose |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| does not waver, as he dwells with a boundless mind —

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

If one were as one’s name suggests, surely you would be harmless; But one who does no |harm::hurt, injure, kill, destroy [hiṁsati]| by body, by speech or by mind; That one is truly harmless, who injures no other at all.

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

Seeing thus, bhikkhus, the well-studied disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with sensation, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

“Bhikkhus, even if a Wheel-Turning Monarch, having ruled the four continents, after the break-up of the body, upon death, is reborn in a good destination, in the heavenly world, in companionship with the deities of the |Thirty-three::Tāvatiṁsā|, where he enjoys himself in the Nandana Grove surrounded by a group of celestial nymphs, delighting in the five kinds of heavenly sensual pleasures, yet, if he is not endowed with four qualities, he is still not freed from hell, not freed from the animal realm, not freed from the ghost realm, and not freed from the states of misery, bad destinations, and the lower realms.

The Buddha describes three types of people - the blind, the one-eyed, and the two-eyed.

And who, bhikkhus, is the blind person? Here, a certain individual does not possess the kind of vision by which they might acquire wealth not obtained yet or make acquired wealth increase. Nor do they have the kind of vision by which they could understand the |wholesome and unwholesome::what is skillful and unskillful [kusalākusala]| qualities, |blameworthy and blameless::what is objectionable and irreproachable [sāvajjānavajja]| qualities, |inferior and superior::what is coarse and refined [hīnappaṇīta]| qualities, dark and bright qualities with their counterparts. This, bhikkhus, is called the blind person.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

Therefore, a person who is |wise::astute, intelligent, learned, skilled [paṇḍita]|, out of regard for his own good; should thoroughly examine the Dhamma, thus he is purified by it.

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

“In the same way, bhikkhus, what I have taught you is only a little compared to what I have not taught you. Why have I not taught it? Because it is not beneficial, does not relate to the fundamentals of the spiritual life, and |does not lead to::does not result in, does not cause [na + saṃvattati]| |disenchantment::de-illusionment [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. That is why I have not taught it.

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

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

The Buddha describes the forty-four bases of knowledge by understanding.

“I will teach you, bhikkhus, the forty-four bases of knowledge. Listen well and pay close attention; I will speak.”

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 brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha’s response, he becomes a bhikkhu and soon attains arahantship.

When this was said, the brahmin Bilaṅgika Bhāradvāja said to the Blessed One: “Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to the Blessed One Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May I receive the going forth in the presence of the Blessed One Gotama, may I receive the full ordination.”

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]|.”

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

“Bhikkhus, I will teach you about both living with the unvirtuous and living with the virtuous. Listen to this and pay close attention, I will speak.”

Five ways to overcome arisen resentment

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is ill, suffering, and gravely sick is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel compassion, sympathy, and a sense of care, thinking, ‘Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.’ In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, ‘Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure conduct by speech and develop pure conduct by speech, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.’

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

“Excellent, sister. May this too be a gift of offering to me. Tomorrow, the community of bhikkhus, led by Sāriputta and Moggallāna, will arrive to Veḷukaṇḍaka without having eaten. After serving that community of bhikkhus, you should offer the merit to me. This too could be your gift of offering to me.”

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from [AN 8.21](/an8.21).

“Venerable sir, I do not know what eight wonderful and marvelous qualities the Blessed One has declared that I possess. However, there are indeed eight wonderful and marvelous qualities found in me. Listen to it and pay close attention, I will speak.”

The Buddha explains the eight grounds for laziness and the eight grounds for arousing energy.

1 Here, bhikkhus, a bhikkhu has work to be done. He thinks, ‘I have work to do, but doing this work will make my body tired. Let me lie down instead.’ He then lies down, not arousing energy for the attainment of what has not yet been achieved, for realizing what has not yet been realized. This, bhikkhus, is the first ground of laziness.

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

> Whoever, Ānanda, now or after my passing, dwells as an island unto themselves, with themselves as their own refuge, not dependent on another as a refuge; with the Dhamma as their island, with the Dhamma as their refuge, not dependent on another as a refuge; they, Ānanda, will be the foremost of those who are keen on the training.”

The Buddha recounts the inquiry that led to the development of the four bases of psychic powers before his full awakening.

“Bhikkhus, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me: ‘What is the cause, what is the condition for the development of the bases of psychic powers?' Then, bhikkhus, it occurred to me: ‘Here, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — my aspiration will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.’

Developing the four bases of psychic powers can lead to various kinds of psychic powers and the realization of the taintless liberation of mind.

Similarly, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort — my energy will not be too slack, nor too tense, and it will not be inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

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

But when the Buddhas arise in the world, radiant bringers of light; They illuminate this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, the path that leads to the stilling of suffering.

The Buddha explains the four kinds of persons found existing in the world.

And how, bhikkhus, does a person practice for one’s own benefit, but not for the benefit of others? Here, bhikkhus, a certain person is quick to attend to skillful mental qualities, who remembers learned teachings, who investigates the implications of teachings, practicing the teachings properly; yet, he is not articulate in beneficial speech nor skilled in friendly and clear communication, and does not show, encourage, inspire, or applaud his fellow spiritual companions. Thus, bhikkhus, a person practices for one’s own benefit, not for the benefit of others.

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.

As one would see a bubble, as one would see an |illusion::a mirage, a trick of the eye [marīcika]|; One who |regards::sees, views [avekkhanta]| the world in this way, is not seen by the Lord of Death.

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

Then it occurred to me, venerable sir: “Those who engage in misconduct by body, speech, and mind; they are not dear to themselves. Even though they might say, ‘We are dear to ourselves,’ still, they are not dear to themselves. Why is that? Because whatever a person who is not dear to themselves would do to someone who is not dear to them, they do just that to themselves. Therefore, they are not dear to themselves.

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

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

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. Then, a householder or a householder’s son comes to him and invites him for the next day’s meal. If he wishes, Jīvaka, the bhikkhu accepts the invitation.

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

“Bhikkhus, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me: ‘This world has indeed fallen into great trouble, in that it is born, it ages, it dies, it passes away and is reborn, yet it does not know the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| [headed by] aging and death. When will the escape be discerned from this suffering [headed by] aging and death?’ Then, bhikkhus, this thought occurred to me: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?’ Then, bhikkhus, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, there took place in me a breakthrough by wisdom: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

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

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

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

When this was said, the Blessed One addressed Māra the Evil One: “Be at ease now, Māra. The Tathāgata’s final Nibbāna will not be long delayed. Three months from now, the Tathāgata will attain final Nibbāna.”

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

“Bhikkhus, in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|, a bhikkhu who is of |virtuous conduct::ethical, lit. of good conduct [kalyāṇasīla]|, endowed with noble qualities, and possessed of excellent wisdom is called a perfected one, one who has fulfilled one’s training, the best of men.

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

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

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

Those who heal both, themselves and the other— are thought to be fools, by those unskilled in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”

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

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

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

“So too, bhikkhus, for a bhikkhu devoted to the higher mind, there are coarse defilements: |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|, |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, and |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm|. An attentive and capable bhikkhu abandons these, dispels them, eliminates them, and brings them to nought.

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

The Blessed One said this: “Bhikkhus, I will teach you these four great references. Listen to this and pay close attention, I will speak.”

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.

One for 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 |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| and |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| have fallen away; Like a mustard seed from the tip of a needle, him I call a true sage.

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

“It is not easy for us to approach that Blessed One, bhikkhu, he is surrounded by other deities of great influence. But if you, bhikkhu, were to approach that Blessed One and ask him about this matter, then we will come along too in order to hear the Dhamma.”

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.

“Bhikkhus, I will teach you the |dependent co-arising::arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]| and |analyze it in detail::dissect, explain it in detail [vibhajati]|. Listen well and pay close attention, I will speak.”

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

In this way, Bāhiya, you should train. When for you, Bāhiya, in what is seen, there will merely be the seen, in what is heard, there will merely be the heard, in what is sensed, there will merely be the sensed, in what is cognized, there will merely be the cognized, then, Bāhiya, you will not be ‘by that.’ When you are not ‘by that,’ then, Bāhiya, you will not be ‘in that.’ When you are not ‘in that,’ then, Bāhiya, you will be |neither here::without holding on to a frame of reference of ‘here’, of this world [nevidha]|, |nor there::without holding on to a frame of reference of ‘there’, of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from ‘here’ to ‘there’ [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”

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

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

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

1. For one with |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, bhikkhus, |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]| is worn away; and the multitude |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome qualities that arise due to wrong view, they too are worn away for him. And due to right view, multitude wholesome qualities reach |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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

“The purpose of joyful pleasure, Ānanda, is |tranquility::peace, serenity, stillness [passaddhi]|; its benefit is tranquility.”

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

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

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

Illusion is a root of the unwholesome. When a person overcome by illusion chooses to act through body, speech, or mind, that too is unwholesome. When a such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. Thus, from illusion, arising due to illusion, originating in illusion, and conditioned by illusion, many harmful, unwholesome qualities come into being. Such a person, bhikkhus, is also referred to as one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and speaks against |Vinaya::code of monastic discipline rules, training [vinaya]|.

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

For one established in renunciation, and the seclusion of mind; established in non-ill will, and the destruction of clinging.

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

“Then listen, bhikkhus, and pay close attention, I will speak.”

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

“Bhikkhus, I do not see any other single quality that leads to such great harm as habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities leads to great harm.”

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]|.”

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

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

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

Seeing thus, Ānanda, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

The Blessed One teaches Visākhā on the nature of attachment and suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Migāramātā Visākhā's::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| pleasing and beloved granddaughter had passed away. Then, Visākhā, with wet clothes and hair, approached the Blessed One during the day; having approached, she paid homage to the Blessed One and sat down to one side. As she was seated to one side, the Blessed One addressed her:

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

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

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

1 Here, bhikkhus, when a bhikkhu attends to a certain sign, and while attending to that sign, |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| |thoughts::reflections, mental considerations [vitakkā]| |associated with desire::connected with interest, to do with desire [chandūpasaṁhita]|, associated with |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, or to do with |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| arise, then, bhikkhus, that bhikkhu should shift his attention from that sign to another sign, one associated with what is wholesome. As he shifts his attention to another wholesome sign, those harmful, unwholesome thoughts associated with desire, associated with aversion, or to do with delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and |collected::composed, stable [samādhiyati]|.

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

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

The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.

Experiencing a felt experience terminating with the body, he understands: ‘I am experiencing a felt experience terminating with the body.’ Experiencing a feeling terminating with life, he understands: ‘I am experiencing a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is experienced, not being delighted in, will become cool right here; merely body remains will be left.’

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

Bhikkhus, if the earth element were |exclusively pleasurable::completely comfortable, totally happy, perfectly at ease [ekantasukha]|, steeped in pleasure, filled with comfort, and also not associated with suffering, beings would not become |disenchanted with::disillusioned with [nibbindati]| the earth element. But because the earth element is not exclusively pleasurable, not steeped in pleasure, not filled with comfort, and is also associated with suffering, beings become disenchanted with the earth element.

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

“Whoever has crossed this ocean so hard to cross, full of waves, whirlpools, sharks, and monstrous threats; One with perfect knowledge, who has fulfilled the |spiritual life::life of a contemplative, relating to people’s thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|, gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

5) a bhikkhu cultivates the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment.

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

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

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

Again, bhikkhus, a disciple of that same teacher is an Arahant |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with both the meaning and the phrasing; he proclaims the spiritual life that is entirely complete and pure. This, bhikkhus, is the second kind of person who arises in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans.

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

Those who heal both, themselves and the other— are thought to be fools, by those unskilled in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will fear the fault concerning this life; we will fear the fault concerning the next life; we will become those who are afraid of faults, who see the danger in faults.’ Thus, bhikkhus, should you train yourselves. It is to be expected, bhikkhus, that those who are afraid of faults, who see the danger in faults, will be freed from all faults.”

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

4 ‘For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy::honest, lit. stable [theta]|, |dependable::reliable [paccayika]|, and |do not deceive::to not break one’s word, to keep one’s promises [avisaṃvādaka]| the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, adhere to truth, will be trustworthy, dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the fourth factor.

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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Vipassī: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha 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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Sikhī: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha 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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Vessabhū: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha 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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Kakusandha: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha 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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Koṇāgamana: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha 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.

“Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Kassapa: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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

And what, bhikkhus, is the unconditioned? The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the unconditioned.

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

“It is impossible, bhikkhus, it is inconceivable that a wished for, desirable, or agreeable result could be produced from |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm|. Such a possibility does not exist. But it is possible, bhikkhus, that an unwished for, undesirable, or disagreeable result could be produced from mental misconduct. Such a possibility does exist.”

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

“And what, bhikkhus, is the uninclined? The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this, bhikkhus, is called the uninclined.

The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

2. What, bhikkhus, is the nutriment for the arising of unarisen |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and for the increase and expansion of arisen ill will? There is, bhikkhus, an aversive mental image. Frequently giving careless attention to the sign of resistance is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

A brahmin asks the Buddha whether the one who acts is the same as the one who experiences the result. The Buddha points these as two extreme views, and without approaching either, explains the arising of suffering and its ending through the principle of dependent co-arising.

When this was said, that brahmin said to the Blessed One: “Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May venerable Gotama remember me as a |lay disciple::one who takes refuge in the Buddha, Dhamma, and Saṅgha [upāsaka]| who, from this day forward, has gone to refuge for life.

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

“Bhikkhus, before my awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, not yet fully awakened, this thought arose in me:

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, beings would not be |infatuated::enamoured, attracted [sārajjati]| with the earth element. But because there is gratification in the earth element, beings become infatuated with it. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, beings would not become |disenchanted with::disillusioned with [nibbindati]| the earth element. But because there is drawback in the earth element, beings become disenchanted with it. If there were no |escape::way out, remedy [nissaraṇa]| from the earth element, beings would not |escape from::depart from, become free from [nissarati]| it. But because there is an escape from the earth element, beings escape from it.

The Buddha explains that all bhikkhus should cultivate the four establishments of mindfulness, clarifying how the practice serves different purposes based on one's development - for new bhikkhus to know reality, and for trainees to gain full understanding. The perfectly awakened ones also abide in them, now disentangled.

At one time, the Blessed One was dwelling among the Kosalans at the brahmin village of |Sālā::name of a Brahman village in Kosala [sālā]|. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

These, Potaliya, are the four kinds of persons found existing in the world. Now, of these four kinds of persons, Potaliya, which one seems to you the |most excellent::more excellent [than], more brilliant [than] [abhikkantatara]| and the |most sublime::more refined [than] [paṇītatara]|?”

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

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

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

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

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

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

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

“Bhikkhus, even before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me:

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

“Bhikkhus, the lion, the king of animals, in the evening time, leaves his lair; having left his lair, he stretches; having stretched, he looks around in all four directions; having looked around in all four directions, he roars his lion’s roar three times; having roared his lion’s roar three times, he departs to search for food. When the lion, the king of animals, roars, whatever animals hear the sound of his roar are for the most part filled with fear, a sense of urgency, and dread. Those who live in the holes enter their holes; those who live in the water enter the water; those who live in the forest enter the forest; and the birds flee to the sky. Even those royal elephants, bhikkhus, that are bound with strong ropes in the villages, market towns, and royal capitals, they too, having broken and smashed those bonds, afraid, excreting dung and urine, flee here and there. Thus, bhikkhus, the lion, the king of animals, among the animals, is indeed possessed of great power, influence, and majesty.

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

But for the |virtuous person::wise person, sage [santa]|, it is unconcealed, like light for those who see; Even when nearby, they do not understand, those unskilled in the Dhamma.

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

[Blessed One]: “Having seen |Taṇhā, Aratī, and Ragā::This is a reference to the three daughters of Māra, Taṇhā, Aratī, and Ragā, who came to seduce the Buddha by creating illusions of beauty and pleasure at the foot of the goatherd’s banyan tree. The Buddha, however, remained unmoved by their charms and instead taught them the Dhamma. This event is described in SN 4.25.|, I did not have any desire for sexual intercourse; So why [should I desire] this, full of urine and excrement, I would not wish to touch her even with my foot.”

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

What, bhikkhus, are the |impurities::imperfections, blemishes [upakkilesā]| [that defile] the mind? |Craving::greediness, wanting, yearning [abhijjhā]| and |unbalanced::excessive [visama]| |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| are the impurities that defile the mind, |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| is an impurity that defiles the mind, |anger::rage, wrath, fury, indignation [kodha]| is an impurity that defiles the mind, |resentment::bearing a grudge, harboring enmity [upanāha]| is an impurity that defiles the mind, |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is an impurity that defiles the mind, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is an impurity that defiles the mind, |jealousy::envy [issā]| is an impurity that defiles the mind, |stinginess::selfishness, meanness, tight-fistedness [macchariya]| is an impurity that defiles the mind, |deceit::trick, illusion, hypocrisy [māya]| is an impurity that defiles the mind, |treachery::conning, deviousness, scamming [sāṭheyya]| is an impurity that defiles the mind, |stubbornness::bullheadedness, inflexibility [thambha]| is an impurity that defiles the mind, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is an impurity that defiles the mind, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is an impurity that defiles the mind, |arrogance::haughtiness, self-importance [atimāna]| is an impurity that defiles the mind, |vanity::indulgence, excess, pleasure, intoxication [mada]| is an impurity that defiles the mind, |negligence::carelessness, heedlessness [pamāda]| is an impurity that defiles the mind.

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.

“What do you think, Brahmin, if a man came to you wishing to go to Rajagaha, and said, ‘Sir, I wish to go to Rajagaha; show me the way there.’ You would tell him, ‘This is the way, go in this direction, and after a while, you will see such and such a village, continue and you will see such and such a town, proceed further and you will find yourself in delightful parks, forests, and lands around Rajagaha.’ If, after being instructed by you, this person were to take a wrong turn and go backwards, whereas another person, following your instructions, reaches Rajagaha safely, what is the cause, Brahmin, what is the reason why, despite the path to Rajagaha and your instructions, one person goes astray and another reaches Rajagaha?”

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

A bhikkhu develops the base of psychic power that is endowed with collectedness arising from |determination::willpower, energy [vīriya]| and accompanied by intentional effort thus: ‘My energy will not be too slack, nor too intense, nor inwardly inhibited, nor outwardly scattered.’ He dwells continuously aware: ‘As before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day.’ Thus with a mind that is clarified and unconfined, he develops a radiant mind.

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

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

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

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

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

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your rag-robe will seem to you as a chest full of variously colored garments seems to a householder or a householder’s son; and it will serve for your delight, |non-agitation::being unperturbed, non-excitement [aparitassa]|, ease, and for entering upon |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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.

Then they should be asked: ‘How then, friends, is that goal for one |with aversion::with hatred, with ill will [sadosa]| or for one free from aversion?' Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from aversion, not for one with aversion.’

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

Rāhula, whatever ascetics or brahmins in the past purified their bodily actions, purified their verbal actions, and purified their mental actions, they all did so by repeatedly reflecting thus: by reflecting thus, they purified their bodily actions; by reflecting thus, they purified their verbal actions; by reflecting thus, they purified their mental actions. And whatever ascetics or brahmins in the future will purify their bodily actions, will purify their verbal actions, and will purify their mental actions, they all will do so by repeatedly reflecting thus: by reflecting thus, they will purify their bodily actions; by reflecting thus, they will purify their verbal actions; by reflecting thus, they will purify their mental actions. And whatever ascetics or brahmins at present purify their bodily actions, purify their verbal actions, and purify their mental actions, they all do so by repeatedly reflecting thus: by reflecting thus, they purify their bodily actions; by reflecting thus, they purify their verbal actions; by reflecting thus, they purify their mental actions. Therefore, Rāhula, you should train yourself thus: ‘I will purify my bodily actions by reflecting repeatedly; I will purify my verbal actions by reflecting repeatedly; I will purify my mental actions by reflecting repeatedly.’ This is how you should train yourself, Rāhula.”

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

He remains entangled and afflicted by ill will; and he does not truly know the escape from arisen ill will. This ill will has become deep-rooted and is a lower fetter.

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

And what, bhikkhus, is wrong intention? |Intention of sensuality::intention for sensual pleasure, lustful thought [kāmasaṅkappa]|, |intention of ill will::malevolent intention, thought rooted in aversion, anger, contempt, resentment [byāpādasaṅkappa]|, |intention of harm::cruel intention, thought of injuring, hurting, inflicting pain [vihiṃsāsaṅkappa]|—this is wrong intention.

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

And what, friends, is right intention? An |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]| — this, friends, is called right intention.

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

“Bhikkhus, there are these two kinds of |wise::astute, intelligent, learned, skilled [paṇḍita]| persons. What two? One who does not take responsibility for what has not yet come, and one who takes responsibility for what has come. These are the two kinds of wise persons, bhikkhus.”

The heart essence of the Buddha’s original teachings

##### 5.1. The Four Establishments of mindfulness 1. [Ambapālisutta - Ambapāli - SN 47.1](/sn47.1) 2. [Satisutta - Mindfulness - SN 47.2](/sn47.2) 3. [Sālasutta - At Sāla - SN 47.4](/sn47.4) 4. Makkaṭasutta - The Monkey - SN 47.7 5. Gilānasutta - Ill - SN 47.9 6. Sedakasutta - Sedaka - Sn 47.19 7. Janapadakalyāṇīsutta - The Country Belle - SN 47.20 8. Sirivaḍḍhasutta - Sirivaḍḍha - SN 47.29

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Such is the continuity of this illusion, A babble of children in a magic show; It is described as a murderer, With no essence to be found therein.

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

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

The 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.

“An |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, bhikkhus, might become |disenchanted with::disinterested in, disillusioned with [nibbindati]|, |detached from::dispassionate towards [virajjati]|, and freed from this body |composed of the four great elements::The four great elements are of earth (solidity), water (cohesion), fire (temperature), and air (movement). This classification offered by the Buddha is based on how the body is experienced—as structure, fluidity, energy, and motion. It forms a basis for further insights into the nature of body and mind. [cātumahābhūtika]|. For what reason? Because, bhikkhus, it is seen that this body composed of the four great elements undergoes |accumulation::e.g. growth of tissues such as muscle and fat gain, storage of energy such as fat stores, water retention [ācaya]| and |reduction::e.g. gradual loss of strength due to aging; tissue breakdown or cell death during illness; fat and muscle breakdown for energy during fasting or exercise; nails, hair, skin renewal as part of natural shedding [apacaya]|, |taking up::absorbing nutrients when eating food and drink; breathing in air [ādāna]| and |casting off::e.g. removal of solid and liquid waste during excretion; breathing out during exhalation; sweating, shedding of skin; releasing body heat to regulate temperature [nikkhepana]|. Therefore, an uninstructed ordinary person might become disenchanted with, detached from, and freed from it.

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

“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|. And if, bhikkhus, this form were self, then this form would not lead to |affliction::disease, sickness, illness [ābādha]|, and it would be possible [for one] to say with regard to form: ‘Let my form be like this, let my form not be like that.’ But because, bhikkhus, form is not-self, therefore form leads to affliction, and one cannot truly say regarding form: ‘Let my form be like this, let my form not be like that.’

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.

“Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?

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

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

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

8) Just as, bhikkhus, the great ocean is the abode of such mighty beings as these: whales, whale-eaters, eater of whale-eaters, asuras, serpents, and gandhabbas, and there are beings in the great ocean whose bodies are one hundred yojanas long, two hundred, three hundred, four hundred, or even five hundred yojanas in length; so too, bhikkhus, this Dhamma and Vinaya is the abode of mighty beings as these: |stream-enterer::an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt, perplexity, or indecisiveness and 3) adherence to rules and observances as a means of liberation [sotāpanna]| and one who is practicing for stream-entry, |once-returner::an individual who has attained the second stage of awakening, having significantly weakened the fetters of sensual desire and ill will, and who will be reborn at most one more time [sakadāgāmī]| and one who is practicing for once-returning, |non-returner::an individual who has attained the third stage of awakening, having completely abandoned the fetters of sensual desire and ill will, and who will not return to the human world after this life [anāgāmī]| and one who is practicing for non-returning, |arahant::an awakened being, who has eradicated all ten fetters, and is fully liberated from all fetters that bind one to the cycle of birth and death [arahā]| and one who is practicing for arahantship. That this Dhamma and Vinaya is the abode of such mighty beings as a stream-enterer and one practicing for stream-entry, once-returner and one practicing for once-returning, non-returner and one practicing for non-returning, arahant and one practicing for arahantship; this, bhikkhus, is the eighth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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

5. Bhikkhus, at that time, when the body of a bhikkhu with a joyful mind becomes tranquil and the mind becomes tranquil, the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]| is aroused in him. At that time, the bhikkhu develops the awakening factor of tranquility. At that time, the awakening factor of tranquility reaches fulfillment through cultivation in him. For one whose body is tranquil and at ease, the mind becomes collected.

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

“Bhikkhus, two extremes should not be followed by one who has gone forth. Which two? That which is the pursuit of sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; and that which is pursuit of self-mortification, which is painful, ignoble, and not connected with true benefit. Bhikkhus, having avoided these two extremes, the middle way realized by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| gives rise to vision, gives rise to |wisdom::insight, knowing [ñāṇa]|, and leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to awakening, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

“Bhikkhus, for those wanderers of other sects who speak in such a way, one should ask: ‘Friends, what is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of sensual pleasures? What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience?’ Being questioned thus, bhikkhus, wanderers of other sects will fail to account for the matter, and what is more, they will fall into confusion. Why is that? Because, bhikkhus, it lies beyond their domain. I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or his disciple or one who has learned it from them.

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, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is a maker of limitation, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a maker of limitation, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a maker of limitation. In a bhikkhu |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as boundless releases of the mind extend, the |unshakeable release of the mind::unassailable, unwavering and indisputable liberation of the mind [akuppa + cetovimutti]| is considered the best. And that unshakeable release of the mind is empty of passion, empty of aversion, and empty of illusion.

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

When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: ‘Friends, the Blessed One only eats during the day, without having a meal at night, and the bhikkhu saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should abstain from eating at night. By so doing, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.’ When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: ‘Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day.’ Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter.”

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.

Or he dwells with a mind |obsessed by ill will::consumed by hatred or aversion [byāpādapariyuṭṭhita]|, overcome by ill will, and does not understand as it actually is the escape from the arisen ill will. While he harbors ill will within, he meditates with ill will, broods over it, is absorbed in it, and is overwhelmed by it.

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

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

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.

“It is ‘I am,’ bhikkhu, that is a presumption. ‘This I am’ is a presumption. ‘I will be’ is a presumption. ‘I will not be’ is a presumption. ‘I will have form’ is a presumption. ‘I will be formless’ is a presumption. ‘I will be conscious’ is a presumption. ‘I will be unconscious’ is a presumption. ‘I will be neither conscious nor unconscious’ is a presumption. Presumption, bhikkhu, is a disease, presumption is a boil, presumption is a dart. Overcoming all presumptions, bhikkhu, one is called a sage at peace. Indeed, a sage at peace, bhikkhu, does not get born, does not age, does not die, does not get agitated, does not yearn. For him, bhikkhu, there is nothing by which he might be born; not being born, how could he age? Not aging, how could he die? Not dying, how could he get agitated? Not getting agitated, for what could he yearn?

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

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

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

1 And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

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

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

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

Bhikkhus, a bhikkhu who is an arahant—one whose mental defilements have ended, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because of the |wearing away of aversion::depletion of ill will, exhaustion of hatred [khaya + dosa]|, he is free from aversion.

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.

Then, brahmin, it occurred to me: ‘Suppose that on specially auspicious nights of the fourteenth, the fifteenth, and the eighth of the lunar fortnight, what if I were to dwell in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines? Perhaps I might encounter that fright and dread.’ So, brahmin, later on, on such specially auspicious nights as the fourteenth, fifteenth, and eighth of the lunar fortnight, I dwelled in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines. And while I was dwelling there, brahmin, a wild animal would approach, or a peacock would knock off a branch, or the wind would rustle the fallen leaves. It occurred to me: ‘Surely this is that fright and dread coming?’ Then, brahmin, it occurred to me: ‘Why do I dwell always expecting fear? What if, when that fright and dread comes upon me while I am in a particular posture, I subdue that fright and dread while remaining in that very posture?’ So, brahmin, when that fright and dread came upon me while I was walking, I did not stand still or sit down or lie down; I subdued that fright and dread while still walking. When that fright and dread came upon me while I was standing, I did not start walking or sit down or lie down; I subdued that fright and dread while still standing. When that fright and dread came upon me while I was sitting, I did not lie down or stand up or start walking; I subdued that fright and dread while still sitting. When that fright and dread came upon me while I was lying down, I did not sit up or stand up or start walking; I subdued that fright and dread while still lying down.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

“Bhikkhus, I will explain to you the exposition on |non-conflict::non-contention, harmlessness, peacefulness [araṇa]|. Listen to this and pay close attention, I will speak.”

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

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

An Anthology of Discourses from the Pali Canon

### 1. The Human Conditions 1. Old Age, Illness, and Death 1. [Aging And Death - SN 3.3](/sn3.3) 2. [The Simile Of The Mountain - SN 3.25](/sn3.25) 3. [The Divine Messengers - AN 3.36](/an3.36) 2. The Tribulations of Unreflective Living 1. [The Dart of Painful Feeling - SN 36.6](/sn36.6) 2. [The Vicissitudes of Life - AN 8.6](/an8.6) 3. [Anxiety Due to Change - SN 22.7](/sn22.7) 3. A World in Turmoil 1. [The origin of conflict - AN 2.37](/an2.37) 2. Why do beings live in hate? (from DN 21) 3. The dark chain of causation (from DN 15) 4. [Akusalamūla sutta - Unwholesome Roots](/an3.69) 4. Without Discoverable beginning 1. [Grass and Sticks - SN 15.1](/sn15.1) 2. [Balls of Clay - SN 15.2](/sn15.2) 3. [The Mountain - SN 15.5](/sn15.5) 4. [The River Ganges - SN 15.8](/sn15.8) 5. [Dog on a Leash - SN 22.99](/sn22.99)

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

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached the Blessed One. After approaching, he said to he Blessed One: “Venerable sir, here I approached a certain bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the six sense bases, to that extent, friend, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, I approached another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the five aggregates that are subject to being held onto as a self, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the four great elements, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, ‘whatever is subject to arising, all that is subject to ending,’ to that extent, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, venerable sir, I have now approached the Blessed One. Venerable sir, to what extent is a bhikkhu’s vision well purified?”

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

And bhikkhus, what more is there to be done? ‘We will be equipped with |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities. Read about the way of practice leading to its comprehensive development in [MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) discourse [sati]| and |full awareness::attentiveness, clear and full comprehension [sampajañña]|. When going forward and returning, we will act with full awareness. When looking ahead and looking away, we will act with full awareness. When flexing and extending our limbs, we will act with full awareness. In wearing our robes and carrying our outer robe and bowl, we will act with full awareness. When eating, drinking, consuming food, and tasting, we will act with full awareness. In defecating and urinating, we will act with full awareness. When walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, we will act with full awareness.’ This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think: ‘We are endowed with a sense of right and wrong and have fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we guard the doors of our sense faculties, we are moderate in eating, devoted to wakefulness, equipped with mindfulness and full awareness; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,’ and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: ‘Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.’

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.

What, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Taking life, friends, is unwholesome; taking what is not given, engaging in sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view — this, friends, is called unwholesome.

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

“Well then, Māgaṇḍiya, you should associate with |true persons::good persons, worthy ones, awakened beings [sappurise]|. When you associate with true persons, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, you will personally know, you will personally see: ‘These are diseases, boils, darts.’ Here these diseases, boils, and darts are completely brought to an end. With the ending of clinging, [continued conditional] existence ceases. With the ending of existence, birth ceases. With the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus this entire mass of suffering ceases.”

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

“But what, sir Gotama, is most helpful for the application of the will? We ask sir Gotama about the thing most helpful for the application of the will.” “Aspiration is most helpful for the application of the will, Bhāradvāja. If one does not have aspiration, one will not apply the will; but because one has aspiration, one applies the will. That is why aspiration is most helpful for the application of the will.”

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.

“There are, young man, these five |hindrances::barriers, obstacles [nīvaraṇa]|. What five? 1) The hindrance of |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, 2) The hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 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]|, and 5) The hindrance of |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|—these, young man, are the five hindrances. It is with these five hindrances that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is covered by, veiled with, engulfed by, and encircled by. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.

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

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

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

“Just as, Venerable Gotama, near a village or town, there stands a great sal tree. Its branches and leaves fall off, its bark peels away, and its sapwood disintegrates. In time, it stands clean, devoid of branches, bark, and sapwood, established in its heartwood. Similarly, the teaching of Venerable Gotama stands purified, free of branches, bark, and sapwood, established in its essence.

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.

“Here, bhikkhu, an uninstructed ordinary person, who has no regard for Noble Ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in the self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in the self, or self as in perception; regards intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as in the self, or self as in intentional constructs; regards consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how identity view arises, bhikkhu.”

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.

He discerns when there is |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| present in him, ‘There is ill will in me,’ or when there is no ill will present, ‘There is no ill will in me,’ and he discerns how unarisen ill will can arise, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.

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

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

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

I heard and learned this, venerable sir, from the Blessed One’s own lips: ‘When, Ānanda, the Bodhisatta had descended into his mother’s womb, she became intrinsically virtuous, abstaining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from |intoxicants::liquor, wine, spirits, drugs, caffeine; substances that promote dwelling without regard for diligence|’—this too I remember as a wonderful and marvelous quality of the Blessed One.

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha’s states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

Here, Sāriputta, I know a certain person by comprehending their mind with my mind - ‘This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a mansion, with a storied pavilion, plastered and painted, sheltered from the wind, with a fitted door and closed windows. Inside, there is a couch, spread with rugs, coverlets, and blankets, covered with a fine spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: ‘This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very mansion.’ At another time, the discerning person would see him having entered that mansion, lying or sitting on that couch, experiencing predominantly pleasant sensations.

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

And what, bhikkhus, do you call subject to illness? Children and spouses, bhikkhus, are subject to illness; male and female servants are subject to illness; goats and sheep are subject to illness; chickens and pigs are subject to illness; elephants, cows, horses, and mares are subject to illness; |gold and silver are subject to illness::Wealth is vulnerable to damage, devaluation, or decay, reflecting its susceptibility to various forms of deterioration|. These acquisitions, bhikkhus, are subject to illness. Caught up, infatuated with, and committed to these, someone who is themselves subject to illness seeks what is also subject to illness.

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

Then, Aggivessana, still in search of what is wholesome and seeking the unsurpassed security from bondage, Nibbāna, I gradually walked through |Magadha::An ancient kingdom in northeastern India and the setting for much of the Buddha’s teachings after his full awakening [magadha]| until I arrived at |Uruvelā::A region near the Nerañjarā river where the Buddha engaged in intensive meditation before attaining full awakening [uruvelā]|, near |Senānigama::A nearby village at Uruvelā, where the Buddha often went for alms. Its proximity to Uruvelā offered a balance of seclusion for meditation and accessibility for sustenance [senānigama]|. There I saw a delightful stretch of land, a graceful forest grove, with a river flowing nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. Then it occurred to me: ‘This land is delightful, the forest grove is graceful, and a river flows nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. This is surely suitable for a young man of good family intent on striving.’ So, Aggivessana, I sat down there, thinking, ‘This is suitable for striving.’

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

“Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching.” Therefore, tireless energy shall be aroused in me, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| established; my body shall be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

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

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

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

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