The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.

“Those sentient beings are truly deprived, bhikkhus, who are lacking in noble wisdom. In this very life, they dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, with annoyance, hardship, and distress. After the breakup of the body, after death, a |bad destination::state of misery [duggati]| is to be expected. Those sentient beings are not deprived who are not lacking in noble wisdom. In this very life, they dwell in |ease::contentment, happiness, pleasant abiding [sukha]|, without annoyance, hardship, or distress. After the breakup of the body, after death, a |good destination::fortunate condition (of rebirth) [sugati]| is to be expected.”

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

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. For one who lacks full awareness, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

When one knows and sees the four noble truths, there is the wearing away of the taints.

“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

The Buddha 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.

There is a deed that is |disagreeable::unpleasant [amanāpa]| to do, and doing it leads to |harm::misfortune, damage, injury, hurt, detriment [anattha]|. There is a case where a deed is disagreeable to do, and doing it leads to |benefit::good, welfare, profit [attha]|. There is a case where a deed is |agreeable::pleasant, likable [manāpa]| to do, and doing it leads to harm. There is a case where a deed is agreeable to do, and doing it leads to benefit.

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.

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self? Here, bhikkhus, a bhikkhu understands: 'Such is |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]|, such is the arising of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |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]|, such is the arising of perception, such is the passing away of perception; such are |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]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |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]|, such is the arising of consciousness, such is the passing away of consciousness';

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

Then, bhikkhus, it occurred to me: 'The |Dhamma::mental quality, state [dhamma]| I have attained is |profound::hard to fathom [gambhīra]|, hard to perceive, difficult to comprehend, |tranquil::peaceful, calm [santa]|, sublime, |beyond the realm of conjecture::outside the realm of thought, beyond logic [atakkāvacara]|, subtle, to be experienced by the wise.' But this generation delights in attachment, is devoted to attachment, and is pleased with attachment. For a generation that delights in attachment, is devoted to attachment and is pleased with attachment, this state is difficult to see - that is, the |general law of conditionality::actuality of dependence [idappaccayatā]| and |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|. And this state too is difficult to see - that is, |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all 'I', 'me', 'mine' making [sabbūpadhipaṭinissagga]|, |wearing away of craving::depletion of craving, wanting, yearning, passion [taṇhākkhaya]|, fading of desire, ending, Nibbāna. If I were to teach the Dhamma and others did not understand me, it would be wearying and troublesome for me.'

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

One thus understands: 'If I were to direct this equanimity so pure and so bright towards the sphere of infinite |space::dissolution of distinctions of form element| and develop my mind accordingly, this equanimity, relying on that, |clinging::grasping| to that, would last for a long time. If I were to direct this equanimity so pure and so bright towards the sphere of infinite |consciousness::boundless awareness|... towards the sphere of |nothingness::emptiness of essence|... towards the sphere of neither perception nor non-perception and develop my mind accordingly, this equanimity, relying on that, clinging to that, would last for a long time.'

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

Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people break into houses, plunder wealth, commit burglary, ambush highways, seduce others' wives, and when they are caught by the authorities, kings subject them to various forms of torture and punishment: they are whipped with lashes, beaten with bamboo canes, struck with clubs; they have their hands cut off, their feet cut off, both their hands and feet cut off, their ears cut off, their nose cut off, their ears and nose cut off. They are subjected to the 'sour pot,' the 'bald shave,' 'Rāhu's mouth,' the 'fiery wreath,' the 'blazing hand,' the 'grass twist,' wearing the 'bark dress,' the 'black antelope,' the 'meat hook,' the 'silver coins,' 'caustic peeling,' the 'spinning bar,' the 'straw chair,' being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.

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

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

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

And what, bhikkhus, is the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|? With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is called the noble truth of the ending of suffering.

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.

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.

They wisely attend to: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

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.

Suppose, Udāyī, there were a householder or householder's son, rich, affluent, and wealthy, with several piles of gold coins, with several piles of grains, with several fields, with several properties, with several wives, and with a host of servants and maidservants. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the higher mind. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ And he is able to let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that householder or householder's son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”

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.

He is endowed with unshakeable confidence in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|: 'The community of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.'

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.

"Before my full awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me, 'What if I divided my thoughts into two kinds?' Thus, bhikkhus, I made one part consist of the thoughts of |sensual desire::sensual pleasure [kāma]|, thoughts 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]|, and thoughts of |harm::injury, hurting, inflicting pain [vihiṃsā]|; and the other part consist of the thoughts of |relinquishment::renunciation, rejection of sensual pleasure [nekkhamma]|, thoughts of |good-will::kindness, friendliness, benevolence [abyāpāda]|, and thoughts of |non-harm::non-violence [avihiṁsā]|.

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.

1) The announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; 2) the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; 3) the announcing, ..., and the exposition of the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; 4) the announcing, ..., and the exposition of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

"Friend, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is a maker of limitation, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a maker of limitation, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a maker of limitation. In a bhikkhu |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as boundless releases of the mind extend, the |unshakeable release of the mind::unassailable, unwavering and indisputable liberation of the mind [akuppa + cetovimutti]| is considered the best. And that unshakeable release of the mind is empty of passion, empty of aversion, and empty of illusion.

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

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

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

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

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

"Bhikkhus, an |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| is known by their actions, a wise person is known by their actions; conduct is what makes one shine. An immature person should be recognized by three qualities. What are these three? Bodily misconduct, verbal misconduct, and mental misconduct.

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

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

“Bhikkhus, a bhikkhu who is |lacking continuous effort::without energy, without application [anātāpī]| and is |without concern::without regret, without remorse, without a sense of shame [anottāpī]| is incapable of |full awakening::perfect understanding, enlightenment [sambodha]|, incapable of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, incapable of attaining the unsurpassed safety from bondage. But, bhikkhus, a bhikkhu who is |endowed with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |endowed with a sense of shame::with regret, with remorse, with concern [ottāpī]| is capable of full awakening, capable of Nibbāna, capable of attaining the unsurpassed safety from bondage.

For a noble disciple endowed with right view, who understands the Four Noble Truths, the suffering that has been eradicated and exhausted is far greater than what little remains.

In the same way, bhikkhus, for a noble disciple, one endowed with right view, who has attained |full understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them|, the suffering that has been eradicated and exhausted is indeed far greater, while what little remains is insignificant. It does not come close in comparison, does not approach in measure, does not even amount to a fraction when compared to the mass of suffering that has already been eradicated and exhausted. This refers to someone who is capable of at most seven more rebirths, who understands, as it truly is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; understands, as it truly is: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; understands, as it truly is: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; and understands, as it truly is: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

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

"Bhikkhus, I do not see any other single quality that prevents unarisen restlessness and worry from arising, or causes arisen restlessness and worry to be abandoned, as |settling of::calming of, subsiding of, conciliation of, peace of [vūpasama]| the mind. Bhikkhus, when the mind is settled, unarisen restlessness and worry do not arise, and arisen restlessness and worry are abandoned."

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, 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]|, you will enter and dwell 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 the three kinds of misconduct - by body, speech and mind.

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

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

“Bhikkhus, a bhikkhu endowed with two qualities lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected. What two? |Lack of guarding of the sense doors::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, and |lack of moderation::not knowing the limit [amattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected.”

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 take food little by little, just a small handful each time, such as mung bean soup or |lentil soup::horse gram broth [kulatthayūsa]| or |vetch soup::chickpea broth [kaḷāyayūsa]| or perhaps green pea soup.’ So, Aggivessana, I began to took food little by little, only a modest handful each time, such as mung bean soup or lentil soup or vetch soup or even green pea soup, to sustain myself. While, Aggivessana, I took food little by little, a mere handful each time, such as mung bean soup or lentil soup or vetch soup or green pea soup, my body became |extremely emaciated::severe thinness [adhimattakasima]|. Just as the joints of a vine or bamboo are knotted, so too were my |limbs::arms and legs [aṅgapaccaṅgāni]| owing to that |lack of nutriment::insufficiency of food [tāyevappāhāratāya]|. Just a |camel’s hoof::camel's foot [oṭṭhapada]| is worn and [flattened by travel], so too was my |bottom::buttocks, rear end [ānisada]| shrunken and wasted owing to that lack of nutriment. Just as a string of beads is connected, so too was my |backbone::spinal column [piṭṭhikaṇṭaka]| protruding and bent owing to that lack of nutriment. Just as the rafters of a dilapidated hall are collapsed and fallen inward [from neglect], so too were my ribs sunken owing to that lack of nutriment. Just as in a deep well, just the |shimmer of the water::sparkle of the water [udakatārakā]| is seen, so too were the pupils in my eye sockets seen sunken deep down owing to that lack of nutriment. Just as a bitter gourd, cut unripe, is shriveled and withered by the harsh wind and sun, so too was the skin of my head shriveled and withered owing to that lack of nutriment.

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those |with fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

Endowed with the mental qualities of harmful conduct and views, one is reborn in hell.

“Bhikkhus, a person endowed with two |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| is cast into |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there. Which two? |Harmful::injurious, destructive, bad, or evil [pāpaka]| conduct and harmful |views::concepts, theories, attitudes, philosophies [diṭṭhiyā]|. Indeed, bhikkhus, a person endowed with these two mental qualities is cast into hell, just as if they were carried and placed there.”

The three unwholesome thoughts are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce clarity and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.

1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.

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

"Bhikkhus, I do not see any other single quality that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm."

Beings come together and associate according to disposition. The morally reckless come together and associate with the morally reckless; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The morally |reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with little |learning::with little learning [appassutā]| come together and associate with those with little learning; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning; the |conscientious::honorable [ottappa]| come together and associate with the conscientious; the very |learned::well educated, knowledgeable [bahussutā]| come together and associate with those with much learning; the |wise::discerning, percipient [paññavanto]| come together and associate with the wise.

Beings come together and associate according to disposition. The lazy come together and associate with the lazy, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::wth presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise."

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, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' 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.

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

Bhikkhus, beings come together and associate according to disposition. The faithless come together and associate with the faithless; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the undiscerning come together and associate with the undiscerning; the faithful come together and associate with the faithful; those with |fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the wise come together and associate with the wise.

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

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

Beings come together and associate according to disposition. Those with little learning come together and associate with those with little learning; and other pairs of dispositions are mentioned.

Those with little learning come together and associate with those with little learning; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the undiscerning come together and associate with the undiscerning; the very learned come together and associate with the very learned; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the wise come together and associate with the wise."

The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.

“Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who |hold wrong views::who have false beliefs, misperceptions, incorrect understanding of how things have come to be [micchādiṭṭhikā]|, and who |undertake actions based on wrong views::perform deeds due to wrong beliefs [micchādiṭṭhikammasamādānā]|. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in |a state of misfortune::a state of deprivation, an unhappy destination, perdition, hell [niraya]|.

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

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

Beings come together and associate according to disposition. The distracted come together and associate with the distracted, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |distracted::with scattered attention, not collected, not well-composed [asamāhita]| come together and associate with the distracted; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

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

"Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence.

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

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

Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |unprincipled::without regard for ethical conduct [dussīlā]| come together and associate with the unprincipled; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

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

"Bhikkhus, I discern with the mind, after having examined a certain person with an |upset::angry, irritable or offended [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is upset. Due to mental corruption, bhikkhus, some beings, with the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell."

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

Then, shortly after those seven matted-hair ascetics, seven Jain ascetics, seven unclothed ascetics, seven single-cloth ascetics, and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While seated to one side, King Pasenadi of Kosala said this to the Blessed One: "Venerable sir, those in the world who are either |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have attained the |path to Arahantship::way of practice to the full awakening [arahattamagga]| — these individuals are among them."

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

'What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|? What is the gratification, what is the drawback, and what is the escape in the case of the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|?'

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

“Bhikkhus, I do not see any other single fetter, |fettered by::bound by, tied to [saṃyutta]| which, beings have wandered on and undergone |repeated existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time, as does this fetter of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|. Indeed, bhikkhus, fettered by craving, beings have wandered on and undergone repeated existence for a long time.”

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

"Suppose, bhikkhu, there were city made of iron, a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| long, a yojana wide, and a yojana high, completely filled with mustard seeds, packed tightly into pellets or balls. At the end of every hundred years, a man would remove one mustard seed from the city. Sooner, bhikkhu, that vast collection of mustard seed pellets would be exhausted by this process, but not so an aeon. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons.

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

Having sipped the flavor of |seclusion::solitude [paviveka]|, and savored the taste of peace; One becomes fearless, and free of |harm::injury causing actions, either to oneself or to others [pāpa]|, while drinking the joy of the Dhamma.

The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.

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

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

In whom |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have been |cleansed::purified, caused to fade away [virājita]|; |Whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, for them, the knot is disentangled.

The Buddha explains 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.

"Bhikkhus, I |investigated::practiced, engaged in [acariṁ]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, and whatever gratification there is in the earth element, I |directly experienced::achieved [tadajjhagamā]| it. As far as the gratification in the earth element goes, it has been thoroughly seen by me with |wisdom::distinctive knowledge, discernment [paññā]|. Bhikkhus, I investigated the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, and whatever drawback there is in the earth element, I directly experienced it. As far as the drawback in the earth element goes, it has been thoroughly seen by me with wisdom. Bhikkhus, I investigated the |escape::way out, remedy [nissaraṇa]| in regard to the earth element, and whatever escape there is in regard to the earth element, I directly experienced it. As far as the escape in regard to the earth element goes, it has been thoroughly seen by me with wisdom.

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

Then, investigating further, he reflects: 'What is the source of this existence, what is its arising, what is its characteristic, and from what does this |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| come into being? ... What is the source of this |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|? ... What is the source of this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|? ... What is the source of this |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|? ... What is the source of this |contact::sense impingement, raw experience, touch [phassa]|? ... What is the source of these |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|? ... What is the source of this |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|? ... What is the source of this |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|? ... What is the source of these |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|? What is their arising, what is their characteristic, and from what do they come into being? When what is present do intentional constructs arise, and when what is absent do intentional constructs not arise?' Investigating thoroughly, he understands: 'These intentional constructs have ignorance as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance. When ignorance is present, intentional constructs arise; when ignorance is absent, intentional constructs do not arise.'

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

"Suppose, bhikkhu, there were a mountain of solid rock, a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| long, a yojana wide, and a yojana high, without cracks, without holes, and of one solid mass. At the end of every hundred years, a man would wipe that mountain once with a piece of fine cloth made in |Kāsi::an ancient kingdom in northern India, renowned for producing fine, high-quality textiles, especially soft and delicate cloth [kāsi]|. By this effort, that large rocky mountain might be worn away and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons.

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

1 Here, Ānanda, there is a certain person who is |gentle::polite, easy-going, calm [sorata]| and easy to live with, and their fellow practitioners appreciate dwelling together with them. Yet they have not heard [the teachings], nor become learned [in them], nor have they penetrated [them] by view, and they do not attain even temporary liberation. After the breakup of the body, after death, they go towards |a state of decline::a state of deterioration [hāna]|, not towards |distinction::an excellent state [visesa]|; they are indeed on a path of decline, not on a path of distinction.

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.

|Immature::lacking in discernment or good sense, child-like in understanding [bāla]|, |unwise::one lacking discernment, who has not cultivated wisdom [dummedhī]| persons, indulge in negligence; But the wise one guards diligence, like the |most important::best, foremost [seṭṭha]| wealth.

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

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

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

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.

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

“The world is enveloped by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, (Ajita,” the Blessed One said) “It does not shine forth because of |craving::wanting to have, yearning to experience [veviccha]| and |heedlessness::carelessness, negligence [pamāda]|; It is smeared by |longing::burning, hunger, pining, thirst [jappā]|, I say, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is its great peril.”

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

'What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience? What is the gratification, what is the drawback, and what is the escape in the case of perception? What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs? What is the gratification, what is the drawback, and what is the escape in the case of consciousness?'

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

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

The Buddha uses a simile of seven small pebbles the size of mung beans placed on the great mountain Sineru to contrast the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

Rather than a hundred verses, composed of meaningless words; Better is one saying of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, hearing which, one is calmed.

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

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

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

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

“Bhikkhus, the |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| and householders who support you with robes, alms food, lodgings, and medicinal requisites are very helpful to you. You too, bhikkhus, are very helpful to the brahmins and householders, in that you teach them the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—beneficial in the beginning, beneficial in the middle, and beneficial in the end—meaningful and well-expressed, that proclaims the perfectly complete and purified |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|. In this way, bhikkhus, this spiritual life is lived in mutual dependence, for the sake of crossing over the flood, for the sake of the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

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

|Let one cut off five::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, and |abandon five::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |and cultivate five further::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be developed and cultivated.|; A bhikkhu who overcomes |five kinds of clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is called "one who has crossed the flood."

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.

Both the young and the old, the |immature::lacking in discernment or good sense, child-like in understanding [bāla]| and the |wise::astute, intelligent, learned, skilled [paṇḍita]| alike; All fall under the sway of death, all have death as their destination.

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

"Bhikkhus, for one who holds |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, one of two destinations is to be expected: the realm of the gods or the human realm."

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

Then, bhikkhus, it occurred to me: ‘This path to awakening has been realized by me’—that is, with the cessation of name and form, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases ... and so on, until there is the cessation of this entire mass of suffering. ‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard of before, there arose in me vision, insight, |wisdom::distinctive knowledge, discernment [paññā]|, true knowledge, and clarity.

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.

The eye, 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. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and knows [cakkhuviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, 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.

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.

|Delight in diligence::devote to conscientiousness, take pleasure in alertness [appamādarata]|, |look after::guard, protect [anurakkhati]| your own mind; Lift yourself out of this pit, just like an elephant draws himself out of the mud.

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

But bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One, having understood as it actually is the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to forms, does not delight in forms, is not fond of forms, does not rejoice in forms. With the change, fading away, and ending of forms, the Tathāgata dwells in |contentment::ease, contented abiding [sukha]|.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with |little learning::ignorant, uneducated [appassuta]| come together and associate with the little learned; the |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning.

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 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.

|Swans::metaphorically representing sages [haṁsā]| travel the pathway of the sun, they move through the sky with their |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|; The |steadfast::intelligent one, stable, wise [dhīra]| are emancipated from the world, having conquered |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]| and his army.

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

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

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

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

4) Furthermore, 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]|, the 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. He suffuses, pervades, fills, and permeates his entire body with a purified and clear mind, so that there is no part of his body that is not suffused by this purified and clear mind. Just as, bhikkhus, a person covered from head to toe in a spotless white cloth with no part of his body uncovered. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. This, bhikkhus, is the fourth cultivation of the noble fivefold right collectedness.

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

Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; Having directly known the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|, they no longer return to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

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 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.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtue, the wealth of conscience, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, and the wealth of wisdom.

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

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

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

"Bhikkhus, I do not |dispute::argue, disagree [vivadati]| with the world; rather, it is the world that disputes with me. Bhikkhus, one who speaks in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| does not dispute with anyone in the world. Of that which is accepted as not existing by the wise in the world, I also say, 'It does not exist.' Of that which is accepted as existing by the wise in the world, I also say, 'It exists.'

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.

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.

Then that deity, having landed on the ground, said to the venerable Samiddhi: “You have gone forth while young, bhikkhu, with soft black hair, endowed with the blessing of youth, in the |formative phase of life::the early, formative stage of life, before engagement in worldly or sensual pursuits [paṭhama + vayas]|, who has not yet dabbled in sensual pleasures. Enjoy the human pleasures, bhikkhu; do not abandon the directly visible to chase what is |time-consuming::involving time, lit. related to time [kālika]|.”

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

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

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

Now, bhikkhus, if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says: “That venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire”?’ — answering rightly, that bhikkhu would answer thus: ‘Whether that venerable one dwells in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| or alone, while some there are fortunate and some are unfortunate and some there who instruct groups, while some here are seen concerned about |worldly benefits::material gains [āmisa]| and some are |untainted by::not smeared by, not sullied by [anupalitta]| by worldly benefits, still that venerable one does not despise anyone because of that. And I have heard and learned this from the Blessed One’s own lips: “I am permanently restrained, not temporarily restrained, and I abstain from sensual pleasures due to being free from passion through the wearing away of desire.”’

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.’

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.

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.

Just as a noble horse is restrained by the whip, be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |feeling a sense of urgency::anxiety [saṁvega]|; By |faith::confidence, conviction, trust [saddha]|, by |virtue::ethical conduct, moral integrity [sīla]| and with |energy::persistence, willpower, determination [vīriya]|, with |collectedness::with a stable mind, with mental composure, with concentration [samādhinā]| and |discernment of mental qualities::investigation of reality [dhammavinicchaya]|; Fully endowed with wisdom and ethical conduct and |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, you will abandon this considerable suffering.

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

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm."

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached the Blessed One. After approaching, he said to he Blessed One: "Venerable sir, here I approached a certain bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the six sense bases, to that extent, friend, a bhikkhu's vision is well purified.' Dissatisfied with the explanation given by that bhikkhu, I approached another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the five aggregates that are subject to being held onto as a self, to that extent, friend, a bhikkhu's vision is well purified.' Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the four great elements, to that extent, friend, a bhikkhu's vision is well purified.' Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, 'whatever is subject to arising, all that is subject to ending,' to that extent, a bhikkhu's vision is well purified.' Dissatisfied with the explanation given by that bhikkhu, venerable sir, I have now approached the Blessed One. Venerable sir, to what extent is a bhikkhu's vision well purified?"

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.

It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the Teacher might ask a series of questions of me to teach the Dhamma to the bhikkhus, not by asking a series of questions of another bhikkhus to teach the Dhamma to the bhikkhus!’ And it is possible that the Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of that bhikkhu to teach the Dhamma to the bhikkhus. Thinking thus, ‘The Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of me to teach the Dhamma to the bhikkhus,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.

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

“How is it, friend Sāriputta, is the eye the fetter of |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| or are forms the fetter of the eye? Is the ear the fetter of |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]| or are sounds the fetter of the ear? Is the nose the fetter of |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]| or are odors the fetter of the nose? Is the tongue the fetter of tastes or are tastes the fetter of the tongue? Is the body the fetter of |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]| or are tangible objects the fetter of the body? Is the mind the fetter of |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| or are mental objects the fetter of the mind?”

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

Even if a person speaks few eloquent words, If they act according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; Abandoning passion, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, |Clearly comprehending::fully understanding [sammappajāna]| with a well-liberated mind, |Not clinging to::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]| here or there, They partake in the true ascetic life.

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

If a person |commits harm::produces harm to oneself, harm to others, or harm to both|, they should not do it again and again; One should not take delight in it, for the accumulation of harm brings |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

This I say to you, 'Good luck, to all of you who have gathered here;' Dig up the root of craving, like one seeking the root of vetiver grass; Lest |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| break you, again and again, like a |reed::tall, thin plants that grow in marshes or near water. They are weak and hollow inside and prone to easily bending or breaking from external forces. [naḷa]| in a stream.

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: 'Liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.'

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

Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and right attention, attains such a |stability of mind::stillness of mind, mental composure [cetosamādhi]| that, when his mind is thus collected, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘Inaction, sir, there are |harmful::injurious, destructive, bad, or evil [pāpaka]| actions; there is the result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’

The Buddha 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 here that with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perceptions of sensory impact::recognition of sense impression [paṭighasaññā]|, and non-attention to |perceptions of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, a bhikkhu enters and dwells in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, aware that 'space is boundless.' It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.

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.

Suffering, the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; And the Noble Eightfold Path, that leads to the ending of suffering.

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

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

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

If he wishes: 'May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' he is capable of realizing it, there being a suitable basis.

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.

Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world."

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.

I know hell, Sāriputta, and the path to hell, and the practice that leads to hell; and how someone who practices that way, with the breaking up of the body, after death, arises in a state of loss, a bad destination, a plane of misery, in hell — I know that too. I know the animal realm, Sāriputta, and the path to the animal realm, and the practice that leads to the animal realm; and how someone who practices that way, with the breaking up of the body, after death, arises in the animal realm — I know that too. I know the realm of ghosts, Sāriputta, and the path to the realm of ghosts, and the practice that leads to the realm of ghosts; and how someone who practices that way, with the breaking up of the body, after death, arises in the realm of ghosts — I know that too. I know human beings, Sāriputta, and the path to the human world, and the practice that leads to the human world; and how someone who practices that way, with the breaking up of the body, after death, arises among humans — I know that too. I know the gods, Sāriputta, and the path to the world of gods, and the practice that leads to the world of gods; and how someone who practices that way, with the breaking up of the body, after death, arises in a good destination, a heavenly world — I know that too. I know Nibbāna, Sāriputta, and the path to Nibbāna, and the practice that leads to Nibbāna; and how someone who practices that way, with the wearing away of the mental defilements, attains in this very life the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge — I know that too.

Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in directly knowing than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma - all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.

"Just so, venerable sir, it is known to me by the principle: 'Those who were fully enlightened ones in the past, all those blessed ones, having abandoned the five hindrances, mental impurities that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, fully awakened to the unsurpassed perfect enlightenment. Those who will be fully enlightened ones in the future, all those blessed ones, having abandoned the five hindrances, mental impurities that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, will fully awaken to the unsurpassed perfect enlightenment. The Blessed One also, now, the fully enlightened one, having abandoned the five hindrances, mental impurities that weaken wisdom, with mind well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, has fully awakened to the unsurpassed perfect enlightenment.'"

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

"Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans."

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

13) He trains himself: “While breathing in, I shall |watch instability::observe impermanence [aniccānupassī]|”; he trains himself: “While breathing out, I shall watch instability.” 14) He trains himself: “While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|”; he trains himself: “While breathing out, I shall watch fading of desire.” 15) He trains himself: “While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|””; he trains himself: “While breathing out, I shall watch ending.” 16) He trains himself: “While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|”; he trains himself: “While breathing out, I shall watch relinquishment.”

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.

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::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. It is this kind of meditation, brahmin, that the Blessed One praised.”

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

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

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

Whoever rejects the teachings upheld by the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, of the Noble Ones who live according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; The undiscerning person who |refuses to accept::disdains [paṭikkosati]| it, leaning on a |harmful::injurious, destructive, bad, evil [pāpaka]| view; Like the |bamboo when it bears fruit::Most bamboo species flower and produce fruit only once in their lifetime, often after 30 to 120 years. After fruiting, the entire bamboo plant dies, as it exhausts all its energy in reproduction. [kaṭṭhakasseva + phala]|, brings about his own destruction.

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

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

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

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

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

"For the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, bhikkhus, |obstructed by ignorance::shrouded by not understanding [avijjānīvaraṇa]| and bound by craving, this body has arisen. Thus, there is this body and the |external name-and-form::external world constructed through perception and experience [bahiddhā + nāmarūpa]|. This duality exists. Dependent on this duality, contact arises through one or another of the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|, leading to the experience of |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|.

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

"Bhikkhus, there are these two kinds of immature persons. What two? One who perceives what is |non-offense::not a transgression [anāpatti]| as an |offense::transgression, wrongdoing [āpatti]|, and one who perceives what is an offense as not an offense. These are the two kinds of immature persons, bhikkhus."

The Buddha shares the benefits for a person acting with a settled mind based on his direct knowledge.

“Here, bhikkhus, I discern with the mind, after examining a certain person with a |settled mind::mentally full of confidence, a bright, pure, or pleased mind [pasannacitta]| as follows: 'If this person were to die at this very moment, they would be reborn in heaven, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because, bhikkhus, their mind is settled. Due to mental clarity, bhikkhus, some beings, with the breakup of the body, after death, are reborn in a |good destination::fortunate condition [sugati]|, in a heavenly world.”

The Buddha shares the consequences for a person acting with an upset mind based on his direct knowledge.

“Here, bhikkhus, I discern with the mind, after having examined a certain person with an |upset::angry, irritable or offended [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is upset. Due to mental corruption, bhikkhus, some beings, with the breakup of the body, after death, are reborn |in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell.”

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.

What use are your matted locks, O |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|? What of your fur garment? Within you is the |tangle::thicket, jungle, lit. grasping [gahana]| [of passion], yet you only groom the outside.

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

They do not understand, as it truly is, the |arising::origin, source [sambhava]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to these feelings. Since they do not understand this as it truly is, the underlying tendency of ignorance associated with neither-painful-nor-pleasant feeling gets reinforced.

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

2) And what, bhikkhus, is taking the world as one's authority? Here, bhikkhus, having gone to the forest, to the foot of a tree, or to an empty dwelling, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned. Having gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the population of the world is vast. In the vast population of the world, there are ascetics and brahmins |with psychic powers::possessing psychic potency, supernormal power [iddhimant]|, who have the divine eye, and who know the minds of others. They would know me thus:

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

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

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

2 And what is the |unsurpassable in hearing::the highest in hearing [savanānuttariya]|? Here, bhikkhus, someone goes to hear the sound of a drum, goes to hear the sound of a lute, goes to hear the sound of singing, or goes to hear diverse sounds; or else they go to hear the teachings of an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this hearing—I do not deny it. But this kind of hearing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence goes to hear the Dhamma from the Tathāgata, or from a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in hearing. This kind of hearing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in hearing. Such is the unsurpassed sight and the unsurpassed hearing.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’

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

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