The Buddha describes the four kinds of persons found existing in the world - those with little learning who are not accomplished by that learning, those with little learning who are accomplished by that learning, those with much learning who are not accomplished by that learning, and those with much learning who are accomplished by that learning.

A well-learned one who knows the dhamma by heart, A wise disciple of the Buddha, Like a golden ornament, who could criticize him? The deities praise him, and he is praised even by |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|."

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.

"Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?"

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

Bhikkhus, for an uninstructed ordinary person, gain and loss, fame and disgrace, blame and praise, and pleasure and pain arise. Similarly, for an learned disciple of the Noble Ones, gain and loss, fame and disgrace, blame and praise, and pleasure and pain arise. In this case, bhikkhus, what is the distinction, the disparity, and the difference between an uninstructed ordinary person and an learned disciple of the Noble Ones?"

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

(1) Bhikkhus, for a learned disciple of the Noble Ones, what is subject to aging inevitably |ages::grows old|. When this occurs, he reflects thus: 'I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.' Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, bhikkhus: 'A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains complete Nibbāna.'

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

Therein, bhikkhus, a learned disciple of the Noble Ones, carefully and |wisely::properly, prudently, thoroughly, carefully [yoniso]| applies the mind to |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]| thus: ‘When this exists, that comes to be, with the arising of this, that arises; when this does not exist, that does not come to be, with the cessation of this, that ceases—

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 answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

Sirs, this much is the praise of sir Gotama that I have learned, but the prase of sir Gotama is not limited to this; indeed, sir Gotama has immeasurable qualities. Even with each of these qualities, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama. Therefore, sirs, let us all go to visit the ascetic Gotama.

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.

And what, bhikkhus, is the wealth of |learning::studying, understanding, acquiring knowledge [suta]|? Here, bhikkhus, a disciple of the Noble Ones has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view. This is called the wealth of learning.

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

... among those who are very learned is Khujjuttarā.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

“Bhikkhus, you should remember Hatthaka of Āḷavī as being endowed with seven wonderful and marvelous qualities. What seven? 1) Hatthaka of Āḷavi is endowed with |faith::confidence, conviction, trust [saddha]|; 2) Hatthaka of Āḷavī is endowed with |virtue::moral conduct, ethical behavior [sīla]|; 3) Hatthaka of Āḷavī is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|; 4) Hatthaka of Āḷavī is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|; 5) Hatthaka of Āḷavī is |very learned::well educated, knowledgeable [bahussuta]|; 6) Hatthaka of Āḷavī is |generous::open-handed [cāgavant]|; 7) Hatthaka of Āḷavī is |wise::intelligent, discerning, insightful, percipient [paññava]|. It is with these seven wonderful and marvelous qualities, bhikkhus, that you should remember Hatthaka of Āḷavī.”

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

“Indeed, there is not even the slightest suffering, for |one who has comprehended the nature of reality::one who has understood the Dhamma, the truth, an Arahant, awakened being [saṅkhātadhamma]|, who is |very learned::well educated, knowledgeable [bahussutā]|; But see how the |one with possessions::who has baggage, who has worldly attachment [sakiñcana]| suffers, as people remain |entangled::bound, connected, attached [paṭibandharūpa]| with one another.

The Buddha advises against engaging in views deemed the ultimate, as it leads to disputes and clinging to views and doesn't lead to the ending of suffering.

Having abandoned the self and not clinging to anything, he does not seek support even in knowledge; Among those who are learned, he takes no sides, nor holds onto any views.

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

The unashamed come together and associate with the unashamed; the morally reckless come together and associate with the morally reckless; the undiscerning come together and associate with the undiscerning; the conscientious come together and associate with the conscientious; the |very learned::well educated, knowledgeable [bahussutā]| come together and associate with the very learned; the wise come together and associate with the wise.

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.

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 shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of gain—namely, being deeply learned.“

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

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These, bhikkhus, are the seven kinds of wealth.

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

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

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

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

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

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

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

Bhikkhus, a |faithful::confident, believing, devoted, trusting [saddhā]| laywoman, imploring her |dear::beloved [piya]| and |pleasing::agreeable, likeable [manāpa]| only daughter, should rightly implore her thus: ‘Dear, you should become like the laywoman Khujjuttarā and Nandamātā from Veḷukaṇḍaka’—for, bhikkhus, this is the measure and standard for my female lay disciples, namely, the |laywoman Khujjuttarā::foremost female lay disciple among those who were very learned [khujjuttarā]| and |Nandamātā from Veḷukaṇḍaka::foremost female lay disciple of the Buddha, read about her in [AN 7.53 - Nandamātā sutta](/an7.53). [veḷukaṇḍakiyā]|.

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

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

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

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

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

Learned and a doer of merit, though this life is short; After the body's break-up, that |discerning one::one who has cultivated wisdom [sappañña]| is reborn in a heavenly world.”

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

At Sāvatthi.

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

At Sāvatthi.

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.

Therefore— One should associate with the stable, wise, and well-learned, the |patient::enduring [dhorayhasīla]|, virtuous, and noble; Seek and follow such a person, as the moon follows the path of the zodiac.

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

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

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

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

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

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

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

The |wise one::astute, intelligent, learned, skilled [paṇḍita]|—who has directly realized the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, and |fully understood::completely comprehended [aññāya]| it; Like a sheltered lake, calm and unshaken, he |settles completely::is fully stilled [vūpasammati]|.

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

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

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

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

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

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

"Venerable sir, one time, while dwelling here in Rājagaha at the mountain cave, I directly heard and learned from the Blessed One: 'He who, Sutavā, is a bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, he is incapable of transgressing in five ways — incapable of intentionally taking the life of a living being, incapable of taking what is not given, incapable of engaging in sexual intercourse, incapable to knowingly speak falsely, and incapable to use stored up goods as he did before, when he was a householder. Is it true, venerable sir, that this was well heard, well learned, well attended to, and well retained by me?"

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

For the |wise person::astute, intelligent, learned, skilled [paṇḍita]|, bhikkhus, obstructed by ignorance and bound by craving, this body has arisen. Thus, there is this body and the external name-and-form. This duality exists. Dependent on this duality, contact arises through one or another of the six sense bases, leading to the experience of pleasure and pain.

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 distinguishes between two types of giving, sharing, and assistance—those based on material things and those based on the Dhamma. In each case, giving, sharing, and assisting with the Dhamma are declared the highest.

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

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

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

"From excessive sleep, |sluggishness::sloth, tiredness [tandī]|, |yawning::lazy stretching [vijambhitā]|, |discontent::dislike, dissatisfaction, aversion, boredom [arati]|, and post-meal drowsiness; Because of these, among beings, the noble path does not appear."

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

"Bhikkhus, this mind is radiant, and it is freed from incoming defilements. The |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones understands this as it truly is. Therefore, I say that there is mental development for the learned disciple of the Noble Ones."

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

Seeing thus, bhikkhus, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with intentional constructs, and disenchanted with consciousness. Becoming disenchanted, they become dispassionate; through dispassion, they are liberated. When liberated, there is the insight that 'I am liberated.'"

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

"All these bhikkhus are very learned. Do you see Devadatta walking back and forth with many bhikkhus?"

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

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

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 |little learned::ignorant, uneducated [appassuta]| come together and associate with the little learned; the undiscerning come together and associate with the undiscerning; the faithful come together and associate with the faithful; the |very learned::well educated, knowledgeable [bahussuta]| come together and associate with the very learned; the wise come together and associate with the wise.

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

"'A learned bearer of the Dhamma, a learned bearer of the Dhamma,' it is said, venerable sir. To what extent, venerable sir, is one called a learned bearer of the Dhamma?"

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

Further, bhikkhus, a disciple of that same teacher who is a trainee, on the path, learned, and endowed with virtuous conduct. He also teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with both the meaning and the phrasing; he proclaims the spiritual life that is entirely complete and pure. This, bhikkhus, is the third kind of person who arises in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans. These three kinds of persons, bhikkhus, arise in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans.”

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

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

Dhammapada verses 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.

Make |yourself as your own island::yourself as your own support, refuge [dīpamattano]|, strive swiftly, be |wise::astute, intelligent, learned, skilled [paṇḍita]|; Blowing away |impurities::defilements, pollutants [mala]|, and |blemish free::spotless [anaṅgaṇa]|, you will arrive at the divine abode of the Noble Ones.

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. The |faithful::confident, believing, devoted, trusting [saddha]| come together and associate with the faithful; 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 |very learned::well educated, knowledgeable [bahussuta]| come together and associate with the very learned; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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

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

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

And why, bhikkhus, is talk of much learning a difficult topic for the less learned? A less learned person, when discussions of extensive scholarship are taking place, clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. What is the reason for this? Indeed, they do not see nor possess a wealth of learning within themselves, nor do they derive any joy or delight from it. Therefore, for the less learned, talk of much learning is difficult.

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

"Bhikkhus, there are these two kinds of |wise::astute, intelligent, learned, skilled [paṇḍita]| persons. What two? One who does not take responsibility for what has not yet come, and one who takes responsibility for what has come. These are the two kinds of wise persons, bhikkhus."

The heart essence of the Buddha's original teachings

#### 4. Dependent Co-Arising The Arising and Ending of Suffering 1. [Vibhaṇgasutta - Analysis - SN 12.2](/sn12.2) 2. [Gotamasutta - Gotama - SN 12.10](/sn12.10) 3. [Moḷiyaphaggunasutta - Moḷiyaphagguna - SN 12.12](/sn12.12) 4. [Kaccānagottasutta - Kaccānagotta - SN 12.15](/sn12.15) 5. [Paccayasutta - Conditions - SN 12.20](/sn12.20) 6. [Dasabalasutta - Ten Powers - SN 12.22](/sn12.22) 7. [Pañcaverabhayasutta - Five Enemies and Perils - SN 12.41](/sn12.41) 8. [Parivīmaṃsanasutta - Investigation - SN 12.51](/sn12.51) 9. [Mahārukkhasutta - The Great Tree - SN 12.55](/sn12.55) 10. [Assutavāsutta - Unlearned - SN 12.61](/sn12.61) 11. [Nagarasutta - The City - SN 12.65](/sn12.65) 12. Sammasanasutta - Exploration - SN 12.66

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

And how, bhikkhus, does a thought of renunciation arise with a cause, not without a cause? How does a thought of goodwill arise with a cause, not without a cause? How does a thought of non-harm arise with a cause, not without a cause? Dependent on the domain of renunciation, bhikkhus, arises the perception of renunciation; dependent on the perception of renunciation arises the intention of renunciation; dependent on the intention of renunciation arises the desire of renunciation; dependent on the desire of renunciation arises the fever of renunciation; dependent on the fever of renunciation arises the search of renunciation. When engaged in a search of renunciation, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.

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

And how, bhikkhus, does one remain unshaken by presently arisen phenomena? Here, bhikkhus, a learned disciple of the Noble Ones who has seen the Noble Ones, is skilled in the noble Dhamma, well-disciplined in the noble Dhamma, who has seen the true persons, is skilled in the true Dhamma, well-disciplined in the true Dhamma, does not perceive form as self, nor self as possessing form, nor form as in self, nor self as in form; does not perceive felt experience as self, nor self as possessing felt experience, nor felt experience as in self, nor self as in felt experience; does not perceive perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; does not perceive intentional constructs as self, nor self as possessing intentional constructs, nor intentional constructs as in self, nor self as in intentional constructs; does not perceive consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. In this way, bhikkhus, one remains unshaken by presently arisen phenomena."

After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.

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

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

"Let the Blessed One now attain final Nibbāna, let the Blessed One now attain final Nibbāna. Now is the time for the Blessed One's final Nibbāna. Venerable sir, the Blessed One has said: 'I will not attain final Nibbāna until my bhikkhus are established as distinguished in learning, trained, confident, very learned in the Dhamma, practicing the Dhamma in accordance with the Dhamma, practicing rightly, conducting themselves properly, living according to the Dhamma, explaining it, teaching it, declaring it, establishing it, disclosing it, analyzing it, and explaining it, until the Dhamma has been well proclaimed among gods and humans.'

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

3 Here again, bhikkhus, a bhikkhu might say: 'In a such and such residence, there dwell many elder bhikkhus who are |very learned::well educated, knowledgeable [bahussutā]|, heirs to the scriptures, keepers of the Dhamma, keepers of the Vinaya and |keepers of the summaries::who know the summaries of the Dhamma and Vinaya [mātikādharā]|. I have heard this directly from those elders, learned it in their presence — this is the Dhamma, this is the Vinaya, this is the teacher's instruction.' Bhikkhus, that bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, then a conclusion should be reached: 'Certainly, this is not the word of the Blessed One, the Arahant, the perfectly Awakened One; rather, those elders have misunderstood.' Thus, bhikkhus, it should be discarded.

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

The Blessed One replied: "Bhikkhus, Bāhiya of the Bark Cloth was |wise::astute, intelligent, learned, skilled [paṇḍita]|. He |practiced::followed [paccapādi]| |in accordance with the teaching::in line with the training guidelines of the Buddha's teachings that point to the nature of reality, the ultimate truth [dhammassānudhamma]| and did not |impede::block, hinder [vihesesi]| me with the |technical points of the teaching::reasons or basis of the teaching [dhammādhikaraṇa]|. Bhikkhus, Bāhiya of the Bark Cloth has attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one's final death [parinibbuta]|."

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

5 He is very learned, who remembers what he has heard, and one who |accumulates knowledge::stores up learning [sutasannicaya]|. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, of significance, well-phrased, |altogether complete::not missing in any way, not requiring further additions [kevalaparipuṇṇa]|, and |completely pure::bright, perfect [parisuddha]| — such teachings are well-learned by him, remembered, |practiced::rehearsed, consolidated, familiarized [paricita]|, |mentally recollected::reconsidered, rechecked, re-investigated [manasānupekkhita]|, and |thoroughly penetrated::completely understood [suppaṭividdha]| |by view::in concept, in theory, in attitude, in philosophy [diṭṭhi]|. This, bhikkhus, is the fifth cause, the fifth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

"Bhikkhus, I have |personally discovered::found out by oneself, learned from experience [upaññāsi]| two things: |not resting content::dissatisfaction [asantuṭṭhitā]| with |wholesome::healthy, beneficial, useful [kusalesu]| qualities, and |tirelessness::determination, unflagging resolution, indefatigability, relentlessness [appaṭivānitā]| in |striving::making effort, exerting [padhāna]|.

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.

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

I heard and learned this, venerable sir, from the Blessed One’s own lips: ‘Mindful and fully aware, Ānanda, the |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]| took birth in the Tusita heaven.’ That the Bodhisatta, mindful and fully aware, took rebirth in the Tusita heaven — this too I remember as a wonderful and marvelous quality of the Blessed One.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"Here, bhikkhu, a learned noble disciple, who has regard for Noble Ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in the self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in the self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in the self, or self as in perception; does not regard intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as in the self, or self as in intentional constructs; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in the self, or self as in consciousness. This is how identity view does not arise, bhikkhu."

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

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

The Buddha 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.

Associate with |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and |Moggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [moggallāna]|, bhikkhus; keep company with Sāriputta and Moggallāna. They are |wise::astute, intelligent, learned, skilled [paṇḍita]| bhikkhus who support their fellow spiritual practitioners. Bhikkhus, Sāriputta is like a mother, and Moggallāna is like one who brings up a child. Bhikkhus, Sāriputta |trains::instructs, educates, enjoins [vineti]| others to the fruit of entering the stream, and Moggallāna to the |ultimate goal::summum bonum; supreme goal; epithet of Nibbāna [uttamattha]|. Bhikkhus, Sāriputta is capable of explaining, teaching, describing, establishing, clarifying, analyzing, and fully expounding the Four Noble Truths in detail.”

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

And, bhikkhus, a learned noble disciple who has regard for the Noble Ones, and is skilled and disciplined in the Dhamma of the Noble Ones, who has regard for the persons of integrity, and is skilled and disciplined in the Dhamma of the persons of integrity, understands what things are fit for attention and what things are unfit for attention. Since that is so, they attend to things fit for attention and do not attend to things unfit for attention.

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

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

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

At Sāvatthi.

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

“Bhikkhus, for those wanderers of other sects who speak in such a way, one should ask: ‘Friends, what is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of sensual pleasures? What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience?’ Being questioned thus, bhikkhus, wanderers of other sects will fail to account for the matter, and what is more, they will fall into confusion. Why is that? Because, bhikkhus, it lies beyond their domain. I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or his disciple or one who has learned it from them.

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

24 "Just now, friend, we learned the venerable Sāriputta's statement as follows: 'Body heat exists dependent on vitality.' And just now, friend, we also learned the venerable Sāriputta's statement as follows: 'Vitality exists dependent on body heat.' How should the meaning of these statements be seen?"

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.

2. He has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view.

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.

“Friend Samiddhi, I have heard this directly from the ascetic Gotama, learned this in his presence: ‘Bodily action is vain, verbal action is vain—only mental action is true.’ And there is that meditation attainment wherein one who has entered it feels nothing at all.”

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

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

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

At Sāvatthi.

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

40. ‘Others could be of |little learning::having ignorance of how things have come to be, not knowing the nature of reality [appassuta]|; we shall be |very learned::well educated, knowledgeable [bahussuta]| here’—effacement should be practiced thus.

The Buddha contrasts the undeveloped and developed mind.

"Bhikkhus, I do not see any other single thing that, when undeveloped, is as |ineffective::not ready or fit for any act or use [akammaniya]| as the mind. An undeveloped mind is ineffective."

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

"Bhikkhus, these are the eight gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What are the eight?

The Māra and the Buddha exchange verses on whether acquisitions bring delight or sorrow.

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

The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the wisdom eye. The wisdom eye is unsurpassed of the three.

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

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

At Sāvatthi.

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.

Again, sir, I have seen certain learned brahmins … and learned householders …

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

And how, bhikkhus, does a bhikkhu become a 'well-learned one'? When he has washed away harmful, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'well-learned one'.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and one who is free from them.

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

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

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

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

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

The Blessed One instructs the bhikkhus on the unborn, unbecome, unmade, unconditioned.

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was addressing the bhikkhus on a topic related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, instructing, encouraging, inspiring, and gladdening them. The bhikkhus listened attentively, earnestly, and with a concentrated mind, absorbing the Dhamma with keen ears.

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

“Watch your words, Māgaṇḍiya, watch your words! For many learned Nobles, learned Brahmins, learned householders, and learned ascetics have |complete confidence::total faith [abhippasanna]| in sir Gotama, and have trained in the noble way, in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is |wholesome::healthy, beneficial, useful [kusala]|.”

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.

Here, young man, a bhikkhu is a speaker of truth. Thinking, ‘I am a speaker of truth,’ he gains inspiration from |realization of meaning::knowing, understanding, having insight about; originally referring to the sacred Brahminical oral tradition and scriptures, which represented the height of learned knowledge at the time [veda]|, gains inspiration in the Dhamma, gains |joy::happiness, gladness [pāmojja]| connected with the Dhamma. It is this joy connected with the wholesome that I tell as the support of the mind—namely, for the cultivation of a mind that is without hatred and free of affliction.

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

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

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

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

Where children honor their mother and father, those families are said to dwell with Brahmā.

"Bhikkhus, those families are said to dwell with Brahmā where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

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

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

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

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

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

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

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

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

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:

The Buddha teaches about the harmful view of practicing while engaging in obstructions, and the simile of the water snake. The Buddha also teaches about the raft simile, the six views, and the abandoning of what is not yours.

Here, bhikkhus, some misguided persons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they do not investigate the meaning of those teachings with wisdom. Not investigating the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their long-term harm and suffering. What is the reason for this? It is because of their wrong grasp of the teachings.

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

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

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

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

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

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

The Buddha describes contentment with the four easily obtained and blameless things as a factor of the spiritual life.

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

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 describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

I see the pure, the supreme, the free from disease, Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises.

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.

Bhikkhus, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying 'I know, I see,' along with others who claimed the same.

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.

“But, |Aggivessana::A brahmin clan name signifying descent from the ancient lineage of fire-worshippers. In ancient India, addressing someone by their clan name was a customary mark of respect. [aggivessana]|, what have you learned about cultivation of body?”

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

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

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

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

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

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

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

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

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

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

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

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

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.

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

Where children honor their mother and father, those families are said to dwell with Brahmā.

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

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

"Here alone is purity," they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths.

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

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

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

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

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

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

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

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

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

One who engages in what is |not suitable::to be avoided [ayoga]|, and neglects what is suitable; Clinging to what is pleasing, having given up their true |welfare::good, benefit, profit [attha]|, envies those |devoted to their true welfare::practicing for one's own development, engaging in meditation [attānuyogī]|.

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

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

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

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

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

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

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

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

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years.

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.

“By what is the world |enveloped::veiled, wrapped [nivuta]|,” (said the venerable Ajita) “Why does it not shine forth? What smears it, What is its great peril?”

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove.

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 describes the four assurances possessed by the Tathāgata.

"Bhikkhus, these four |assurances::intrepedities, confidences [vesārajja]| are possessed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, endowed with which, the Tathāgata claims the foremost position, roars the lion's roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion. What are these four?

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Bilaṅgika Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

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

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

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

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

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

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

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

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

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Asurindaka Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

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

At Sāvatthi.

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

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

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

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

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

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

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

At Sāvatthi.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove. Then a certain brahmin approached the Blessed One, and having approached, he exchanged greetings with him.

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

At Sāvatthi.

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

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

The Buddha 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.

"Bhikkhus, there are these three kinds of persons found existing in the world. What three? 1) There is a person who |should not be associated with::should not be followed [na sevitabba]|, |should not be kept company with::should not be friended [na bhajitabba]|, and should not be attended to closely. 2) There is a person who should be associated with, should be kept company with, and should be attended to closely. 3) And there is a person who should be associated with, should be kept company with, and should be attended to closely with honor and respect.

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.

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

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

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

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

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

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

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

One time the Blessed One was dwelling in Nālandā, in Pāvārika's Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

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

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

Then the wanderer Potaliya approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One addressed him:

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

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

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

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

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

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

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

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

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

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

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

Discourse on the Stone Pillar

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

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

The Buddha explains to 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:

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

"Bhikkhus, any ascetics or brahmins in the past who have experienced various kinds of psychic powers — being one, they became many; being many, they became one; they appeared and disappeared; they passed through walls, enclosures, and mountains as though through space; they dived in and out of the earth as though it were water; they walked on water without sinking as though on solid ground; they flew through the air cross-legged like a bird with wings; they touched and stroked the sun and moon, so mighty and powerful; and they wielded mastery with their bodies even as far as the Brahmā world — all of them did so through the development and frequent practice of the four bases of psychic powers.

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

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

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

At Sāvatthi.

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

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Vesālī as being endowed with eight wonderful and marvelous qualities."

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

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

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

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

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

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

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

"Bhikkhus, there are these three |authorities::determining factors, powers [ādhipateyya]|. What three? Having oneself as one's authority, taking the world as one's authority, and taking the Dhamma as one's authority."

The Buddha's first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

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

At Sāvatthi.

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

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

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

At one time, the Blessed One was dwelling among the Vajjīs at Hatthigāma. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Hatthigāma as being endowed with eight wonderful and marvelous qualities.

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

At Sāvatthi.

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

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

The Buddha 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|.

"Bhikkhus, there are these four |perils::dangers, the possibility of suffering harm or injury [bhayā]| to be expected for one entering the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of |carnivorous fish::possibly a reference to river sharks [susukā]|.

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.

At Sāvatthi.

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

At Sāvatthi.

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

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

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

"Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.

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

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

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

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

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

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

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

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

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

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

The Buddha uses 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 a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: "To what extent, friend, is a bhikkhu's |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?"

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

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

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.

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

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

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

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

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

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

## Leading to harm or benefit

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

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

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

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

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.

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

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

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

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

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

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

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

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

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

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

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

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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