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

“Bhikkhus, there are these four jhānas. What four?

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these five things, one is incapable of entering and abiding in the first jhāna. What are the five?

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Bhikkhus, there are six qualities which, if not abandoned, make it impossible to attain and dwell in the first jhāna. Which six? Sensual desire, ill will, |complacency::dullness and drowsiness|, |restlessness::mental agitation|, doubt, and a failure to clearly see the true danger in sensual pleasures with correct wisdom. These six qualities, if not relinquished, indeed make it impossible to attain and abide in the first jhāna.

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

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these six things, one is incapable of entering and abiding in the first jhāna. What are the six?

The Venerable Sāriputta describes his experience of the first jhāna.

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

The domain of wisdom of the Buddhas, on one in jhānas, the result of kamma, and speculation about the world are inconceivable and shouldn’t be speculated over or thought about.

The domain of wisdom of one in jhānas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

The four types of people found in the world based on the presence or absence of rational and spontaneous eloquence.

“Bhikkhus, there are these four types of people found in the world. What are the four?

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

“Bhikkhus, a giver, giving food, gives five things to the recipients. What five? They give life, beauty, happiness, strength, and |eloquence::intelligence, wit, ingenuity [paṭibhāna]|.

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.

#### Four Jhānas

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 describes the four right efforts concisely and precisely.

“Bhikkhus, these are the four right efforts. What four?

The Buddha describes three things that lead to the decline of a trainee bhikkhu and three things that lead to non-decline.

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) 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:

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.

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

If others, bhikkhus, approach the Tathāgata and question him about the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments, so too does the Tathāgata answer accordingly when asked.

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, the first jhāna has five factors. Here, friend, for a bhikkhu who has attained the first jhāna, there is reflection, examination, joy, pleasure, and |unification of mind::oneness of mind [cittekaggatā]|. Thus, friend, the first jhāna has five factors.”

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.

Having given up the five hindrances, |impurities::blemishes, flaws, imperfections [upakkilese]| of the mind that weaken wisdom, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata, but a noble disciple does not yet come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

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

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.

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

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.

### The Four Jhānas

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

At Sāvatthi.

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

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

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

At Sāvatthi.

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.”

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

The Buddha describes the eight ways in which a woman binds a man.

The Buddha describes the eight ways in which a man binds a woman.

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

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

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

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

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

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.

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

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

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

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

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

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

The three characteristics of the conditioned and the unconditioned.

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.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

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:

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

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

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

### Paṭhama vagga - First Chapter

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.

Further, again, Sāriputta, the Tathāgata knows the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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

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.

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

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

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, the venerable Subhūti was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, having entered |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| |free of thinking::without thought, a second jhāna or above [avitakka]|.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

Then, Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting there, Ugga the royal minister said to the Blessed One: “Venerable sir, it is truly wonderful, truly marvelous—how immensely wealthy this Migāra of Rohaṇa is, how rich, how abundant in possessions!”

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

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

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

Therefore, always delighting in |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, |collected::composed, settled [samāhita]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, who sees the wearing away and ending of rebirth; Overcoming Māra and his army, bhikkhus, become those who have gone beyond birth and death.”

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

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

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

“Bhikkhus, if a bhikkhu brings to mind a thought of loving-kindness even for just the time of a finger snap, he is called a bhikkhu who is not devoid of |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, who lives according to the Teacher’s instruction, who follows his guidance, and who does not eat the |country’s::land, kingdom, realm [raṭṭha]| alms food in vain. How much more, then, for those who practice it frequently?”

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

And what, bhikkhus, is kamma that is bright with bright results? Here, bhikkhus, someone generates bodily constructions that are |free of affliction::not harmful, without suffering [abyābajjha]|, verbal constructions that are free of affliction, and mental constructions that are free of affliction. Having generated bodily, verbal, and mental constructions that are free of affliction, he is reborn in a free of affliction world. Being reborn in a free of affliction world, he is affected by contacts that are free of affliction. Being contacted by those free of affliction contacts, he experiences free of affliction feeling — exclusively pleasant — just like the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha]|.

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

Those wise ones who are |intent on jhāna::devoted to meditation [jhānapasuta]|, who delight in |tranquility of renunciation::peace of giving up sensual pleasure [nekkhammūpasama]|— Even the gods |hold them dear::care for them [piyāyati]|, the |Awakened Ones::epithet of the Buddha, one who has fully understood [sambuddha]|, who are |mindful::attentive, fully present [satīmant]|.

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

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

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

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

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.

There is no |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]| for the |unwise::lacking in discernment or good sense, immature [apañña]|, and no wisdom for one who does not [train for] jhāna; But in whom both jhāna and wisdom are found, he is truly near to Nibbāna.

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

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

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

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

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

“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and unwholesome mental states, with reflection and examination, born of seclusion, and filled with joyful pleasure. With the subsiding of reflection and examination, experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, I can enter and dwell in the second jhāna. With the fading away of joyful pleasure, I dwell equanimous and mindful, fully aware, and experience physical pleasure, which the Noble Ones describe as ‘one who dwells happily, equanimous and mindful.’ Thus, I can enter and dwell in the third jhāna. With the abandonment of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the subsiding of previous pleasure and displeasure, experiencing neither-painful-nor-pleasant sensation, and with purification of mindfulness by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I can enter and dwell in the fourth jhāna.”

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

- [x] Faithful reproduction from the source texts with a line-by-line fidelity between Pali and English texts. The Pali to English meanings are informed based on [Digital Pali Dictionary](https://digitalpalidictionary.github.io/changelog.html) as well as available English translations. - [x] Preservation words in their original form that are representative of people, a way of practice, a significant term or a place: e.g. bhikkhu, jhāna, Nibbāna, Sāvatthi, etc. - [x] Provide context with tooltips for key terms that can benefit from a broader understanding. - [x] Preserve causality sequence when inferable from the Pāli texts of how things have come to be, how they change and how they fade away, e.g. wearing away of the mental defilements instead of destruction of the taints. - [x] Preserve repetitions in the Pāli texts to maintain the original structure and rhythm of the teachings.

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

Bhikkhus, if a bhikkhu should aspire: ‘May I be one who gains at will, without difficulty or hardship, |the four jhānas::states of deep meditative calm [catu + jhānā]| — |higher states of mind::higher states of consciousness [ābhicetasikā]|, |a pleasant abiding here and now::a comfortable existence in this very life [diṭṭhadhammasukhavihāra]|,’ 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 four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these floods.

At Sāvatthi.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these floods.

“Bhikkhus, there are these four |floods::torrents, deluge [oghā]| [of defilements]. What four? The |flood of sensual pleasures::torrent of sensual desires [kāmogha]|, the |flood of continued existence::torrent of becoming [bhavogha]|, the |flood of views::torrent of beliefs [diṭṭhogha]|, and the |flood of ignorance::torrent of not understanding how things have come to be [avijjogha]|. These are the four floods.

One who has transgressed the principle of intentional lying is capable of committing any evil deed.

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

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

The Buddha expresses an inspired utterance after reflecting on his giving up of the perceptions and notions [born of] mental proliferation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Blessed One was seated, reflecting on his own |giving up of the perceptions and notions [born of] mental proliferation::abandoning the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhāpahāna]|.

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these four kinds of clinging.

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

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.

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

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

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

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

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

The four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that ‘This is the truth’ are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

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

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

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

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

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

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

Furthermore, Ānanda, the bhikkhu, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, enters and dwells in the second jhāna … continues to the third jhāna … and then enters and dwells in the fourth jhāna. In these states, whatever phenomena are present — whether form, sensation, perception, volitions, or consciousness — he perceives as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: ‘This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.’ If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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

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

The Buddha describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

At one time, the Blessed One was dwelling at Kosambi, in Ghosita’s park. Then the Venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated there, the Venerable Ānanda addressed the Blessed One:

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five hindrances.

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

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

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

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

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

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

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

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

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

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

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

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābha]|, respect, and popularity, nor for the thought ‘Let people know me.’ Rather, bhikkhus, this spiritual life is led |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]|, |for the purpose of letting go::for the sake of giving up [pahānattha]|, |for the purpose of dispassion::for the sake of detachment [virāgattha]|, and |for the purpose of cessation::for the sake of ending [nirodhatthaṃ]|.

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

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

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these tendencies.

“Bhikkhus, there are these seven underlying tendencies. What seven?

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

“Bhikkhus, there are these seven underlying tendencies. What seven?

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

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

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

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

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

“Bhikkhus, of my lay disciples who were the first to go for refuge, the foremost are the |merchants::traders [vāṇija]| Tapussa and Bhallika.

The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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

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

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another’s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

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.

4. He obtains at will, without difficulty or trouble, the four jhānas—higher states of mind that provide a pleasant abiding here and now.

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.

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

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

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

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

At Sāvatthi.

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

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

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

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

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

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

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.

He perceives the |gods of Streaming Radiance::MA: By mentioning these, all beings occupying the plane of the second jhāna — the gods of Limited Radiance and the gods of Immeasurable Radiance — should be included, for all these occupy a single level [ābhassara]| as the gods of Streaming Radiance. Having perceived the gods of Streaming Radiance as the gods of Streaming Radiance, he conceives [them], he conceives [himself] in the gods of Streaming Radiance, he conceives [himself apart] from the gods of Streaming Radiance, he conceives the gods of Streaming Radiance to be ‘mine,’ he delights in the gods of Streaming Radiance. Why is that? Because he has not fully understood it, I say.

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.

### The Four Jhānas

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

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

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.

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

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

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

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 person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

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

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus:

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

At Sāvatthi.

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

“Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance, and |fettered by craving::bound by desire [taṇhāsaṃyojana]|, continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

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 Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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

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.

“Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? |faith::confidence, conviction, trust [saddha]|, |inclination::liking, preference, choice, approval [ruci]|, |oral tradition::what one has heard, hearsay [anussava]|, |mode of reasoning::way of examination [ākāraparivitakka]|, and |approving a view after consideration::acceptance of a view after understanding it [diṭṭhinijjhānakkhanti]|. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and not otherwise. Similarly, something may be fully accepted out of inclination, oral tradition, mode of reasoning, or approving a view after consideration, and yet it may be empty, hollow, and false; but something else may not be fully accepted out of approving a view after consideration, yet it may be factual, true, and not otherwise. [Under these conditions] it is not sufficient for a wise man who preserves truth to come to the definite conclusion: ‘This alone is true, everything else is false.’”

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]| in the Great Wood, in the Hall with the Peaked roof. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |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]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |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]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

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

At Sāvatthi.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|.

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

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

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

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

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

The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|, difficult to guard and hard to hold back; The wise one makes it |exact::upright [uju]|, like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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

At Sāvatthi.

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

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

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 Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

At one time, the Blessed One was dwelling at |Ñātika::also known as Nātika or Nādika. It was a town in the Vajjī region, located between Vesāli and Koṭigāma|, at the Brick House. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

|Diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

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

One who has completed the journey is free of sorrow, fully liberated in all respects; He has removed all knots, [in him] no |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| can be found.

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

At Sāvatthi.

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

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

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

Then, Aggivessana, it occurred to me: ‘Suppose I were to practice the |breathless meditation::meditation involving cessation of breathing [appāṇaka + jhāna]|.’ So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose. When I did so, Aggivessana, with the in-breaths and out-breaths stopped through my mouth and nose, there was a |loud::excessive, intense [adhimatta]| sound of winds escaping from my ear openings. Just as, when a |blacksmith’s bellows::tool for blowing air into a fire [kammāragaggarī]| are being blown, there is a loud sound, so too, when I stopped the in-breaths and out-breaths through my mouth and nose, there was a loud sound of winds escaping from my ear openings. And although unrelenting energy was aroused and unmuddled and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

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

Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

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

“There are, bhikkhus, these three kinds of persons who are found existing in the world. What three? The blind, the one-eyed, and the two-eyed.

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

At Sāvatthi.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

At Sāvatthi.

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

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

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

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

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

The Buddha 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]|?

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, ‘I did not do it’; Both of them, having passed away, become alike, people of base actions in the hereafter.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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

“How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the |exemplary::worthy, noble [uttama]| person.”

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.

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

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

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

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

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

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

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha explains the six qualities in relation to the six senses that makes a person worthy of offerings, hospitality, gifts, and reverence.

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

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

I shall relate the going forth — how the |clear-eyed one::who can see, gifted with sight [cakkhumant]| renounced; As he reflected and examined, he |came to favor::chose, preferred [samarocayi]| the life of renunciation.

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

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

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

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

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

### Hindrances

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

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]|.

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.

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.

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

At Sāvatthi.

The Buddha 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.

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

Mind precedes all |things::phenomena, mental qualities [dhammā]|, Mind is their chief, they are mentally produced; If with an |upset::angry, irritable or offended [paduṭṭha]| mind, one speaks or acts; |Suffering::discontentment, discomfort, stress [dukkhamanveti]| follows them, like the wheel that follows the foot of the ox.

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

All fear |punishment::rod, stick [daṇḍa]|, all fear death; Considering others like oneself, one should neither |kill::beat, strike, thrash, stab, execute [hanati]| nor cause to kill.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

At Sāvatthi.

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

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

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

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

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

“Bhikkhus, if a bhikkhu, relying on |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, attains |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attains |unification [of mind]::one-pointedness, concentration, oneness [ekaggatā]|—this is called ‘collectedness arising from aspiration.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘|intentional constructs of striving::intentional effort [padhānasaṅkhāra]|.’ Thus, this aspiration, this collectedness arising from aspiration, and accompanied by intentional effort — this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from aspiration and intentional effort.

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.

Now you are like a withered leaf, and the messengers of death await you; You stand at the |door of departure::mouth of death [uyyogamukha]|, and |provisions for the journey::this is a reference to the cultivation of the spiritual qualities [pātheyya]| are nowhere to be found.

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

Then, Venerable Ānanda said to the Blessed One:

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

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

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

At Sāvatthi.

The Buddha 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.

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

“Bhikkhus, I do not see even a single thing on account of which unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities arise and arisen unwholesome qualities increase and expand as much as |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|. For one with wrong view, unarisen unwholesome qualities arise, and arisen unwholesome qualities increase and expand.”

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.

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 |Icchānaṅgala::name of a brahmin village in Kosala [icchānaṅgala]|. There the Blessed One dwelled in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard:

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

At Sāvatthi.

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.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. Then Tālapuṭa, head of a group of performers, approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. Seated, the headman Tālapuṭa said to the Blessed One:

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

“Bhikkhus, there are these six roots of disputes. What six?

A number of elder bhikkhus are discussing the meaning of the Buddha's words from the verse on ‘Metteyya’s Questions’ in the Sutta Nipāta. They each share a well-spoken explanation and then present it to the Buddha, who presents his intended meaning when he spoke those words.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi.

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

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 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:

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.

For a human who lives with |negligence::carelessness, heedlessness [pamāda]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| grows like a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper; He swings from this life to the next, like a monkey seeking fruit in the forest.

The heart essence of the Buddha’s original teachings

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

At Sāvatthi.

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

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

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

Once, the Blessed One was living among the Koliyans in a town named Kakkarapatta. Then Dīghajāṇu, a young Koliyan man, approached the Blessed One. Having drawn near and paid respects to the Blessed One, he sat down to one side. Sitting down to one side, Dīghajāṇu, the young Koliyan man, said to the Blessed One:

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

At Sāvatthi.

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

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

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

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

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.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

“Bhikkhus, there are these three divine messengers. What three?

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 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.

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 six kinds of persons found existing in the world based on their mental qualities and understanding of the teachings.

Then, early in the morning, Venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.

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

“I will teach you, bhikkhus, about the unconditioned and the way of practice leading to the unconditioned. Listen to this.

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

“Bhikkhus, I will teach you, bhikkhus, about the uninclined and the way of practice leading to the uninclined. Listen to this.

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

At Sāvatthi.

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.

At Sāvatthi.

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

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

At Sāvatthi.

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

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 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.

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

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

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.”

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

“I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak.”

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

“Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. Now, on that occasion, being 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]| day, the Blessed One was seated surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus.

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

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:

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

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

The 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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]| together with a large gathering of well-known elder disciples—namely, the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and many other distinguished elder disciples.

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 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.