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

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

One is incapable of ending suffering without directly knowing and completely comprehending 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.”

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 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.”

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.”

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.

But one who has abandoned illusion, who is unmoved by |misleading appearances::infatuating influences, things that cloud the mind [mohaneyya]|; From him, illusion falls away entirely, like the rising sun dispels the darkness.”

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

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

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

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

The 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 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.

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.

Fields are spoiled by weeds, this population is spoiled by |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; Therefore, in those free from illusion, a gift bears great fruit.

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 Venerable Sāriputta describes his experience of the first jhāna.

At one time, the Venerable Sāriputta was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, early in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he approached the Dark Forest for the day’s abiding. Having entered the Dark Forest, he sat down at the foot of a certain tree for the day’s abiding.

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

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

The 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.

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 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 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 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.’

“Bhikkhus, for the Tathāgata, the Arahant, the perfectly Awakened One, there are two principles of explaining the Dhamma. What are the two? 1) ‘See |harm::evil, wrong, worthless, bad [pāpaka]| as harm’ — this is the first principle; and 2) ‘Having seen harm as harm, become |disenchanted with::disillusioned with [nibbindati]| it, become |detached from::dispassionate towards [virajjati]| it, and be |released from::freed from [vimuccati]| it’ — this is the second principle.”

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

3. One gives a gift from |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|,

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.”

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

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

The Buddha 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]|.

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

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. |True knowledge::wisdom, the direct realization of truth [vijjā]|, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| following behind.”

The Buddha describes the 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.

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.”

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 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.”

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]|.

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]|.”

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.

Perhaps, brahmin, you might think: ‘Surely the ascetic Gotama is not yet free from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, not yet free from |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, not yet free from |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, which is why he still resorts to secluded lodgings in remote forests and woodlands.’ But it should not be seen like that, brahmin. It is seeing two benefits that I resort to secluded lodgings in remote forests and woodlands: seeing my own pleasant abiding in the here and now and having compassion for future generations.”

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 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, |anger::rage, wrath, fury, indignation [kodha]| is harmful, |resentment::bearing a grudge, harboring enmity [upanāha]| is harmful ... |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is harmful, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is harmful, |jealousy::envy [issā]| is harmful, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is harmful, |deceit::trick, illusion, hypocrisy [māya]| is harmful, |treachery::conning, deviousness, scamming [sāṭheyya]| is harmful, |stubbornness::bullheadedness, inflexibility [thambha]| is harmful, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is harmful, |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 harmful, |arrogance::haughtiness, self-importance [atimāna]| is harmful, |vanity::indulgence, excess, pleasure, intoxication [mada]| is harmful, |negligence::carelessness, heedlessness [pamāda]| is harmful. There is a Middle Way for the abandoning of these harmful qualities, which produces clarity in vision, which produces wisdom, which leads to tranquility, to directly knowing, to full awakening, to 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. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and 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.

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

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 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.

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]|.”

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]|.”

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.’

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.

“Bhikkhus, there are these seven grounds for inclination. What seven?

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.”

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

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

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.’

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 foot of a 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.

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]|.

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]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

“Bhikkhus, there are these Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

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

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

The 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 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 vastness of an aeon using a simile of removing mustard seeds from an iron city.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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.’

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

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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 explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

Dhammapada verses 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.

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 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, a fully awakened being, epithet of the Buddha [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.

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 understanding and insight into things as they truly are, Ānanda, is |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|; its benefit is disenchantment.”

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]|.”

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.’

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.

“All |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]| are |impermanent::unstable, transient, unreliable [anicca]|,” when one sees this with |wisdom::distinctive knowledge, discernment [pañña]|; Then one becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| suffering, this is the path to purification.

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.

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

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.’

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.

Even if a person speaks few eloquent words, If they act according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; Abandoning passion, |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]|, |Clearly comprehending::fully understanding [sammappajāna]| with a well-liberated mind, |Not clinging to::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]| here or there, They partake in the true ascetic life.

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

Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there is the discernment: ‘Released.’

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 |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, [knowing] “All this diverges from the truth”; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

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]|.

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 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 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.”

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.

3) Nāgita, for one devoted to the |inquiry::examination, scrutiny [anuyoga]| of the |unattractive::not beautiful, not pleasing [asubha]|, |dispassion towards::revulsion towards, disillusionment towards; lit. against the slope state [pāṭikulyatā]| the |attractive::beautiful [subha]| becomes established. This is its outcome.

A headman of performers asks the Buddha about a belief that those who entertain by distortion of truth are reborn among laughing deities. The Buddha explains that such a mind leads to hell, and even holding such a belief is wrong view, resulting in rebirth in hell or the animal realm.

In the theatre or a public arena, among beings who are |not free from lust::not free from desire, i.e. not an Arahant [avītarāga]|, who are |bound with the bond of lust::imprisoned by desire, held captive by passion, strong emotion, infatuation, obsession [rāgabandhanabaddha]|, a performer entertains them with |enticing::arousing, tantalizing [rajanīya]| things that evoke lustful states even more strongly. In the theatre or a public arena, among beings who are |not free from hatred::not free from ill-will [avītadosa]|, who are |bound with the bond of hatred::imprisoned by aversion, held captive by ill-will [dosabandhanabaddha]|, a performer entertains them with hatred-inducing things that evoke hateful states even more strongly. In the theatre or a public arena, among beings who are |not free from delusion::not free from confusion, i.e. not an Arahant [avītamoha]|, who are |bound with the bond of delusion::imprisoned by illusion, held captive by delusion [mohabandhanabaddha]|, a performer entertains them with |deceptive::illusory, delusion-inducing [mohanīya]| things that evoke deluded states even more strongly. Thus, being |intoxicated::besotted, proud, conceited [matta]| and |negligent::inattentive, careless, intoxicated [pamāda]| himself, he promotes intoxication and negligence in others. With the breakup of the body, after death, he is reborn in the hell called laughter.

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.

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 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.

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.’

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.

“Jīvaka, whatever |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]| that would lead to cruelty—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.”

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.

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.

Whoever has crossed this difficult, obstructed path, of |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, overcoming |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; The meditator who has crossed over to the far shore, |unshakeable::unperturbed, unmoved [aneja]|, |without doubt::without confusion [akathaṅkathī]|; |Without any clinging remaining::not holding onto anything, not grasping at anything, not taking possession of anything [anupādāya]|, |quenched::liberated from mental defilements [nibbuta]|, him I call a true sage.

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

“What do you think, Sāḷha, is there |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|?”

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

“I declare the knowledge of ending with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of ending? ‘|Liberation::release, deliverance, freedom, emancipation [vimutti]|' should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? ‘|Fading of desire::dispassion, detachment [virāga]|' should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? ‘|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|' should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? ‘|Understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]|' should be said. Indeed, bhikkhus, I declare understanding and insight into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of understanding and insight into things as they truly are? ‘|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|' should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without.”

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.

“Bhikkhus, there are these two things. What two? The first is seeing |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in things that |lead to bondage::which fetter, that obstruct, cause yoking together [saṃyojaniyesu]|, and the second is seeing |disenchantment towards::de-illusionment with, disinterest in, dispassion towards [nibbidā]| things that lead to bondage. One who dwells seeing gratification in things that lead to bondage does not abandon |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, does not abandon |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and does not abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Not abandoning passion, not abandoning aversion, and not abandoning illusion, one is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; one is not freed from suffering, I say.

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.

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, whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to — this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes |disenchanted with::disillusioned with [nibbindati]| the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, dissatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

Therein, bhikkhus, a learned disciple of the Noble Ones reflects thus: ‘I am presently being |afflicted::burdened, consumed, or impacted by suffering, stress, or irritation; affected in a way that is involuntary, painful, or destabilizing due to contact and clinging; used metaphorically for being “gnawed at” or “worn down” by experience, especially in relation to the aggregates [khajjati]| by form. In the past too, I was afflicted by form just as I am now being afflicted by present form. If I were to delight in future form, then in the future too, I shall be afflicted by form just as I am now being afflicted by present form.’ Reflecting thus, he becomes |indifferent towards::disinterested in, unconcerned about [anapekkha]| past form, he does not take delight in future form, and he practices for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, for the |fading of desire::dispassion, detachment [virāga]|, and for the |ending::cessation, termination [nirodha]| of [clinging to] present form.

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 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.

And what things, bhikkhus, are unfit for attention that they attend to? Bhikkhus, there are things that when one attends to them, the |taint of sensual desire::oozing sensual desire [kāmāsava]|—if not yet arisen—arises, and if already arisen, it increases. Similarly, the |taint of becoming::effluent of becoming, taint of existence [bhavāsava]|—if not yet arisen—arises, and if already arisen, it increases. Likewise, the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|—if not yet arisen—arises, and if already arisen, it increases. These are the things unfit for attention that they attend to.

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

At Sāvatthi.

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

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

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

At Sāvatthi.

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 illusion::depletion of delusion, exhaustion of hallucination [khaya + moha]|, he is free from illusion.

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

At Sāvatthi.

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

At Sāvatthi.

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.

At Sāvatthi.

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

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

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

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

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

Thus the Venerable Tissa Metteyya said: “For one engaged in sexual activity, speak of the obstacles, dear sir; Having heard your teaching, we shall practice in solitude.”

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.

When he has examined him and has seen that he is purified of things that provoke aversion, he further examines him in regard to things that provoke illusion. ‘Are there in this venerable one such things that provoke illusion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke illusion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by illusion. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by illusion.’

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

At Sāvatthi.

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.

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.

“Having heard of the hero free from desire for sensual pleasures,” (said the venerable Jatukaṇṇi), “I have come to ask the desireless one who has crossed over the flood; Speak about the state of peace, you of innate vision, Tell me about it, Blessed One, as it actually is.

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

Once, the venerable Sāriputta was dwelling in the Magadhan lands, in the village of Nālaka. Then, the wanderer Jambukhādaka approached the venerable Sāriputta. After approaching, he exchanged greetings with the venerable Sāriputta. After their cordial and meaningful conversation, he sat down to one side. Sitting to one side, the wanderer Jambukhādaka said to the venerable Sāriputta:

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

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

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 the consequences of causing division within the monastic community.

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

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

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

Nine reflections by which a Bhikkhu can know that their mind is thoroughly cultivated with wisdom.

“Bhikkhus, when the mind of a bhikkhu is thoroughly cultivated with wisdom, it is proper for that bhikkhu to declare: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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.

Then, bhikkhus, it occurred to me: ‘This teaching 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]|, but only to reappearance in the base of nothingness.’ So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

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

Then, Aggivessana, it occurred to me: ‘This teaching 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]|, but only to reappearance in the base of nothingness.’

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.

At Sāvatthi.

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

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

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

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One:

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

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

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Truly, we live happily, |free from hatred::free from animosity, friendly [averī]| among the hateful; Among those who are hostile, we dwell free from animosity.

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

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

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

At one time, the venerable Sāriputta and the venerable Ānanda were dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, in the evening, the venerable Ānanda, having emerged from seclusion, approached the venerable Sāriputta and, after paying respects, sat down to one side. Seated there, the venerable Ānanda said to the venerable Sāriputta:

When the Buddha learned that the bhikkhus had been discussing the worldly affairs of two kings, he reminded them that for those who have gone forth in faith, only two modes of gathering are proper - either engaging in a Dhamma discussion or maintaining noble silence.

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

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 foot of a 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:

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:

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

Standing to one side, the young deity Anāthapiṇḍika recited these verses in the presence of the Blessed One:

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 of 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.

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.

At Sāvatthi.

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

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

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.

“Bhikkhus, there are these four |inversions of perception::distortions of perception [saññāvipallāsā]|, inversions of thought, and |inversions of view::distortions of outlook [diṭṭhivipallāsā]|. What four?

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

At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sutavā, the wanderer, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. After conversing, he sat down to one side and said to the Blessed One:

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

What is the laughter, what is the joy, when the world is |perpetually ablaze::burning with desire, aversion, and delusion [niccaṁ + pajjalite]|; Enveloped by |darkness::blindness, ignorance of how things have come to be [andhakāra]|, why do you not seek the |light::lamp, cultivate wisdom of how things have come to be, ultimate reality [padīpa]|?

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

At Sāvatthi.

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

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

The Buddha 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.

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

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

At Sāvatthi.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

At Sāvatthi.

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

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

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

One who |rashly::impulsively, quickly, aggressively [sāhasā]| |concludes::draws inference, conclusion [naya]|, because of that is not firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; A wise person |evaluates::discriminates, distinguishes [niccheyya]|, both what is |beneficial::good, welfare, profit [attha]| and what is |harmful::leading to misfortune, damage, injury, hurt, detriment [anattha]|.

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

At one time, the Blessed One was dwelling at |Sāketa::Ayodhya| at Kāḷakā's park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

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

The Buddha 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::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, 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.

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.

At Sāvatthi.

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.

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

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

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

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.

At Sāvatthi.

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.

Then, a certain bhikkhu approached his own |preceptor::mentor| and said: “Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, |complacency::dullness and drowsiness| completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings.”

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

At Sāvatthi.

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

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

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.

At Sāvatthi.

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.

“Bhikkhus, gods and humans delight in |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 fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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]|.

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

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

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

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

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

At Sāvatthi.

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

Discourse on the Stone Pillar

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

Restraint with the eye is good, good is restraint by the ear; Restraint with the nose is good, good is restraint by the tongue.

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

At one time, the venerable Ānanda and the venerable Udāyī were dwelling at Kosambi, in Ghosita’s park.

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

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

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

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

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.

At Sāvatthi.

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.’

At Sāvatthi.

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

“Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

Thus have I heard—At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were on a journey in the Dakkhināgiri region together with a large community of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore::last chapter of the Sutta Nipāta [pārāyanaṁ]|.

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

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

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

At Sāvatthi.

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

“Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit. And how, bhikkhus, are these four bases of psychic powers developed and frequently practiced so that they are of great fruit and benefit?

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.

“Bhikkhus, there are coarse |impurities::blemishes, flaws, imperfections [upakkilesā]| in raw gold: dirt, sand, gravel, and pebbles. The dirt rinser or his apprentice, having poured the gold ore into a trough, washes it, rinses it, and cleanses it thoroughly. When these [coarse impurities] are abandoned and eliminated, there remain medium-sized impurities in the raw gold: fine gravel and coarse sand. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [medium-sized impurities] are abandoned and eliminated, there remain subtle impurities in the raw gold: fine sand and black dust. The dirt rinser or his apprentice washes it, rinses it, and cleanses it thoroughly. When these [subtle impurities] are abandoned and eliminated, there remains just the gold dust.

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.

At one time, the Blessed One was dwelling in the town of Bhoga, in the |Ānanda Shrine::name of a pagoda [ānandacetiya]|.

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain.

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.

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

The Buddha explains the 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.

At Sāvatthi.

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.

“Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?

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

“Bhikkhus, when the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?”

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.

### Leading to harm or benefit

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

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

The Buddha 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 direct knowledge.

“Bhikkhus, I will teach the |cultivation::development, meditation [bhāvanā]| of the noble fivefold |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. Listen to this and pay close attention, I will speak.”

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

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

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

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

The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

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

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

At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove. Now at that time, the Venerable Anuruddha was dwelling among the |Cetīs::name of the people from Ceta [cetī]|, in the Eastern Bamboo park. Then, while the venerable Anuruddha was alone in seclusion, the following thought arose in his mind:

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

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

The Buddha 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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.

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

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

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.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |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, and eventually he arrived at a Kosalan brahmin village named |Sālā::name of a Brahman village in Kosala [sālā]|.

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

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

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

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

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

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

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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels’ feeding ground, shortly after the Blessed One had attained final Nibbāna.

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.

Thus have I heard — Once, the Blessed One was on a walking tour, wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, “If it’s not inconvenient for you, Bhaggava, may we stay in your workshop for one night?”

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.

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

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.

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

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

Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other bhikkhus, he approaches the topic from a wide range of perspectives.

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

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

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

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

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

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

The Buddha describes the four establishments of mindfulness to be cultivated in detail, namely - mindfulness of the body, mindfulness of the felt experience, mindfulness of the mind, and mindfulness of the mental qualities.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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.

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

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha’s states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

Thus have I heard—At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.