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 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:

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

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

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

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises.

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

“Bhikkhus, dwell being virtuous, |accomplished in the moral code of conduct::accomplished in the monastic code of discipline, accomplished in harmonious and pure conduct with others [pātimokkha]|. Dwell restrained by the restraint of this moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults. Having undertaken this, train in the |training guidelines::the Buddha’s teaching instructions for an individual [sikkhāpada]|.

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

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

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

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

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

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

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

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

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

Not for one’s own sake, nor for another’s, nor desiring son, wealth, or land; One should not wish for prosperity through |misconduct::immoral behavior, unjust means, cheating [adhammena]|, one should be ethical, righteous and wise.

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

Endowed with |faith::confidence, conviction, trust [saddha]| and |virtue::ethical conduct, moral integrity [sīla]|, who has fame and wealth; Wherever he goes, there he is |honored::venerated [pūjita]|.

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

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

The Buddha 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 |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|? Here, bhikkhus, a disciple of the Noble Ones possesses moral conscience; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct, and is ashamed of acquiring |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome states. This is called the wealth of conscience.

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

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

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

“Bhikkhus, there are these two dark qualities. What two? |Lacking sense of right and wrong::shamelessness, lacking conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing, lack of prudence [anottappa]|. These are the two dark qualities, bhikkhus.”

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.

|Immorality::bad conduct [duccarita]| is the stain of a woman, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is the stain of giving; Indeed, the stains are |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, both in this world and the next.

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

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

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

This is the foundation, for a wise bhikkhu; guarding the sense faculties, contentment, and restraint per the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|.

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

“|In clinging::in grasping, in being attached, in holding onto [upādiyamāna]|, bhikkhu, one is bound by |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|; |by not clinging::by not attaching to, by not taking as mine, by not grasping [anupādiyamāna]|, one is freed from the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|.”

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

3 What, Byagghapajja, is |good friendship::friendship with wholesome persons [kalyāṇamittatā]|? Here, Byagghapajja, a son of a good family, wherever he lives, whether in a village or a town, there, he should associate with householders or their sons, whether young or old with moral virtue, whether endowed with faith, virtue, generosity, and wisdom. He should stand with them, converse with them, and engage in discussions with them. He should emulate the faith of those endowed with faith, the virtue of those endowed with virtue, the generosity of those endowed with generosity, and the wisdom of those endowed with wisdom. This, Byagghapajja, is called good friendship.

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.

“Indeed, Brahmin, it is possible to set forth a gradual training, practice, and practice in this Dhamma and discipline as well. Just as, Brahmin, a skilled horse trainer acquires a fine thoroughbred and initially trains it in the management of the bit, then proceeds to further training; similarly, friend Brahmin, the Tathāgata initially trains a person thus: ‘Come, bhikkhu, be virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, know how to behave and keep to suitable places, see danger even in the slightest fault, and undertake the training by practicing the training rules.’

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

Then the Blessed One addressed the bhikkhus: “Right now, bhikkhus, I will not perform the Uposatha, or recite the moral code of conduct. Now you yourselves, bhikkhus, should perform the Uposatha, should recite the moral code of conduct. It is not possible, bhikkhus, it cannot happen that the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| would perform the Uposatha, or recite the moral code of conduct in an impure assembly.

After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

Here, bhikkhus, a certain son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor disparages others. He is not intoxicated [with self-importance] on account of those acquisitions, respect, and popularity, nor does he become negligent, nor grow in negligence. Being |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, he succeeds in the |accomplishment of ethical conduct::attainment of virtue [sīlasampadā]|. He is delighted with the accomplishment of ethical conduct, and his intention is fulfilled. He exalts himself on account of it, and disparages others thus: ‘I am virtuous, of good character; these other bhikkhus are immoral, of bad character.’ On account of the accomplishment of ethical conduct, he becomes intoxicated [with self-importance], acts with negligence, falls into negligence, and being negligent, he dwells in suffering.

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

“Friend, supported by five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom. Here, friend, right view is supported by |virtue::ethical conduct, moral integrity [sīla]|, by |learning::hearing [suta]|, by |discussion::conversation [sākacchā]|, by |tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and by |insight::seeing clearly, penetrating internal vision [vipassanā]|. Friend, supported by these five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom.”

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.

1. Here, brahmin, a bhikkhu is |virtuous::ethical, moral [sīlavant]|, one who dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them.

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.

He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with his requisites. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.

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 what, bhikkhus, are the dhammas that lead to being an ascetic and a Brahmin? ‘We will be endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]| and have |moral dread::fear of wrongdoing out of regard for others [ottappa]|.’ This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, ‘We are endowed with a sense of right and wrong and have fear of wrongdoing; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,’ and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: ‘Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.’

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.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

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, the ascetic Gotama holds the doctrine of the moral efficacy of actions, holds that actions bear consequences; he does not seek any harm for the brahmin people ...

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

I know for myself, Sāriputta, the spiritual life I practiced, endowed with the four factors — I was indeed an ascetic, supremely ascetic, I was indeed coarse, extremely coarse, I was indeed scrupulous in morality, most scrupulous, I was indeed secluded, supremely secluded.

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

And what, bhikkhus, do you call subject to defilement? Children and spouses, bhikkhus, are subject to defilement; male and female servants are subject to defilement; goats and sheep are subject to defilement; chickens and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; |gold and silver are subject to defilement::Pursuit of wealth and possessions can incite greed, attachment, and ego, leading to moral compromise and obstructing mental clarity and contentment|. These acquisitions, bhikkhus, are subject to defilement. Caught up, infatuated with, and committed to these, someone who is themselves subject to defilement seeks what is also subject to defilement.

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

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