A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

“Bhikkhus, a bhikkhu endowed with two qualities dwells in the here and now with abundant ease and joy, and his mind is directed towards the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |defilements::mental outflows, taints [āsavā]|. What are the two? 1) By being moved on occasions that inspire a sense of urgency, and 2) |by wisely striving::by prudently making effort [yoniso + padhānena]| when aroused with urgency. A bhikkhu endowed with these two qualities dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.”

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

2 And what, householder, is the |happiness of using wealth::pleasure of enjoying wealth [bhogasukha]|? Here, householder, a son of a good family enjoys wealth acquired through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained, and he does good deeds with it. When he reflects, ‘I enjoy wealth acquired through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained, and I do good deeds with it,’ he attains happiness and pleasure. This is called the happiness of using wealth, householder.

Singing, dancing, and excessive laughter are all considered inappropriate expressions for the Noble Ones. The appropriate expression of joy for one who delights in the Dhamma is simply a gentle smile, reflecting dignified restraint.

“Bhikkhus, in the |Vinaya::code of monastic discipline rules, training [vinaya]| of the Noble Ones, singing is considered |wailing::crying [ruṇṇa]|; dancing is considered |madness::insanity [ummattaka]|; and excessive laughter that bares the teeth is regarded as |childishness::immaturity, juvenile behavior [komāraka]|. Therefore, bhikkhus, let there be a severing of the bridge to singing, a severing of the bridge to dancing. For those who |delight in::take joy in [pamodita]| the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, a mere gentle smile is fitting ^[1].”

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

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

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

So too, bhikkhus, for an unprincipled person, for one deficient in virtuous conduct, non-regret lacks its proximate cause. When there is no non-regret, for one without non-regret, joy lacks its proximate cause. When there is no joy, for one without joy, joyful pleasure lacks its proximate cause. When there is no joyful pleasure, for one without joyful pleasure, tranquility lacks its proximate cause. When there is no tranquility, for one without tranquility, ease lacks its proximate cause. When there is no ease, for one without ease, right collectedness lacks its proximate cause. When there is no right collectedness, for one without right collectedness, understanding and insight into things as they truly are lacks its proximate cause. When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, disenchantment lacks its proximate cause. When there is no disenchantment, for one without disenchantment, fading of desire lacks its proximate cause. When there is no fading of desire, for one without fading of desire, knowledge and vision of liberation lacks its proximate cause.

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.

One who is joyous in |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| dwells at ease, with a clear and tranquil mind; In the Dhamma taught by the Noble Ones, the wise person always |rejoices::enjoys, takes delight in [ramati]|.

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.

“Bhikkhus, there are these three |rebirths in the sensual realm::kinds of occurrences of sensual pleasures [kāmūpapatti]|. Which three? 1) Those who enjoy pleasures that have presented themselves, 2) those who delight in their own creations, and 3) those who wield power over the creations of others—these, bhikkhus, are the three rebirths in the sensual realm.”

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

A state that gives rise to joy, pleasing, and praised by the wise; He cultivates it, anticipating its fruit, bearing the burden of human duty.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

“Bhikkhus, when one dwells perceiving enjoyment in things that are the basis for fetters, there is a |descent::appearance [avakkanti]| of |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|.

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.

“Without having enjoyed, you seek alms, bhikkhu, you don’t seek alms after having enjoyed; First enjoy, bhikkhu, then go seek alms, don’t let time pass you by.”

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

“Bhikkhus, a bhikkhu should dwell |wakeful::alert, awake, lucid [jāgara]|, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]|, |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |collected::composed, settled [samāhita]|, joyful, |tranquil::serene, calm [vippasanna]|, and there, he should |discern::see distinctly, observe [vipassi]| with clarity at a suitable occasion in regard to the |wholesome::healthy, beneficial, useful [kusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. Bhikkhus, for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and there, discerning with clarity at a suitable occasion in regard to the wholesome mental qualities, one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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.

With hands restrained, with feet restrained, with speech restrained, fully restrained; With inner joy and a |collected::composed, settled [samāhita]| mind, content in solitude—him they call a true bhikkhu.

The story of Suppavāsā, a noblewoman of the Koliyan clan, who endures a difficult pregnancy and ultimately gives birth to a healthy son with the blessings of the Buddha. Overjoyed, she declares she would endure it again. The Buddha then utters a verse on how suffering, disguised as pleasure, overpowers the negligent.

Then Suppavāsā, the Koliyan noblewoman, thinking: “My son is conversing with the |general of Dhamma::epithet of Sāriputta [dhammasenāpati]|,” was pleased, delighted, and filled with joy and happiness. Then, the Blessed One, having known that Suppavāsā, the Koliyan noblewoman, was pleased, delighted, and filled with joy and happiness, said to her: “Suppavāsā, would you like to have another child like this?” “Sir, I would like to have seven more children like this!”

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.

Here he is |pleased::glad [modati]|, after death he is pleased, the doer of good deeds is pleased in both cases; He is pleased, he is |delighted::very happy, joyful [pamodati]|, having seen the purity of his own actions.

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

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

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit “I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit “I am" when developed and cultivated to fulfillment.

3 Here moreover, bhikkhus, a bhikkhu might say: ‘I have developed and cultivated the release of mind through |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |dissatisfaction::discontent, dislike, aversion, boredom [arati]| still occupies my mind.’ He should be told: ‘Don’t say that, friend. Don’t misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that dissatisfaction should occupy the mind of one who has developed and cultivated the release of mind through appreciative joy, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from dissatisfaction, that is, the release of mind through appreciative joy.’

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

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

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

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

When a brahmin assumes that the Buddha’s serene faculties and radiant appearance must result from enjoying the finest worldly luxuries, the Buddha explains the true “luxurious and lofty beds” he attains—the heavenly bed, through abiding in the jhānas; the brahmic bed, through the boundless cultivation of loving-kindness, compassion, appreciative joy, and equanimity; and the noble bed, through the complete abandonment of passion, aversion, and illusion.

“Here, brahmin, when I am dwelling in dependence on a village or a town, in the morning I dress, take my bowl and outer robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. Whatever grass or leaves I find there, I gather them into one place and sit down—crossing my legs, setting my body upright, and establishing mindfulness in front of me. Then, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I enter and dwell in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, I enter and dwell in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. With the fading away of joyful pleasure, I dwell |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. I enter and dwell in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I enter and dwell in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is heavenly. If I am standing, on that occasion my standing is heavenly. If I am sitting, on that occasion my sitting is heavenly. If I lie down, on that occasion this is my heavenly luxurious and lofty bed. This is the heavenly luxurious and lofty bed which I now obtain at will, without trouble, and without effort.”

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

If 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.

Having lived by the Dhamma here, both with the same precepts and practices; They delight [after death] in a heavenly world, pleased, enjoying sensual pleasures.”

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

7. One gives a gift thinking, ‘As I give this gift, my mind |gains confidence:: becomes clear [pasīdati]|, and |pleasure::gladness, joy, positive state of mind [somanassa]| and joy arise,’

The Buddha explains how understanding the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharanti]| in it.

If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

And having gone to heaven, they enjoy all the pleasures they desire; They experience the fruit of having given, |free of stinginess::with contentment, without envy [amacchara]|.

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

“Harmony in the community brings ease, and supporting the unified brings further joy; One who enjoys unity and is firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, does not fall away from peace and security; Having established the community in harmony, one rejoices in heaven for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|.”

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

Gods and human long for them, the Awakened Ones, ever |mindful::attentive, fully present [satīmant]|; |of joyful wisdom::with an intelligent sense of humor [hāsapañña]|, who bear their final body.”

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of an old jackal with mange.

In the same way, bhikkhus, a certain bhikkhu here who is overwhelmed by acquisitions, respect, and popularity, with his mind |consumed::obsessed, controlled [pariyādiṇṇa]| by them, finds no enjoyment whether he goes to an empty dwelling, to the foot of a tree, or in the open air. Wherever he goes, wherever he stands, wherever he sits or lies down, there he meets with only misfortune and disaster.

The Buddha describes the four right efforts concisely and precisely.

Those who develop the right efforts |overcome Māra’s realm::the sphere of temptation and hindrance [māradheyyābhibhūta]|, they are |detached::untied, free [asita]| and have crossed over the danger which is birth and death; They are content, having conquered Māra with his entire army, and are |unshakeable::unperturbed, unmoved [aneja]|, having gone beyond all of |Namuci’s::another name for Māra, meaning one who does not let go| forces, they are truly |at ease::blessed, with inner joy of having attained liberation [sukhita]|.”

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.

Having practiced the Dhamma here, the path that leads to a good destination; They delight [after death] in a heavenly world, pleased, enjoying sensual pleasures.”

The Venerable Sāriputta describes his experience of the first jhāna.

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

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

“These three things, bhikkhus, lead to the |decline::regression, deterioration [parihāna]| of a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| bhikkhu. What three? Here, bhikkhus, a trainee bhikkhu: 1) |takes pleasure in work::enjoys activity/work [kammārāma]|, indulges in work, and is habitually engaged in work; 2) takes pleasure in talk, indulges in talk, and is habitually engaged in talk; 3) takes pleasure in sleep, indulges in sleep, and is habitually engaged in sleep. These are the three things, bhikkhus, that lead to the decline of a trainee bhikkhu.

The Buddha explains how understanding the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

The Buddha teaches the laywoman Suppavāsā that giving food bestows life, beauty, happiness, and strength upon the recipient and, in turn, upon the giver. Such generosity, especially towards those accomplished in conduct is very fruitful.

Those recollecting such an offering, dwell in the world filled with joy; Having completely rooted out the stain of |stinginess::selfishness, meanness, tight-fistedness [macchera]|, they go blameless to the heavenly realm.”

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, there are these four elements. What four? The |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|. Bhikkhus, whoever among ascetics or brahmins do not understand, as they truly are, the |arising::appearance, origination [samudaya]| and |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these four elements—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharati]| in it.

The Buddha describes five kinds of gifts of a true person - 1) giving out of faith, 2) giving with respect, 2) giving at a suitable time, 4) giving unreservedly, and 5) giving without harming oneself or another.

4) When one gives a gift unreservedly, bhikkhus, then wherever the result of that gift manifests, one becomes wealthy, rich, and abundantly endowed with possessions; and their mind inclines to the enjoyment of the five cords of sensual pleasure.

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

And how, bhikkhus, do some get stuck? Because of taking pleasure in |[continued] existence::being, becoming [bhava]|, delighting in existing, and enjoying existence, when the Dhamma is being taught for the |ending of continued existence::ending of becoming [bhavanirodha]|, the minds of some gods and humans are not |inspired::leap forth [pakkhandati]|, they do not |gain confidence:: become clear [pasīdati]|, do not |settle down::remain still [santiṭṭhati]| and do not become resolved. In this way, bhikkhus, some lag behind.

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

“This is a cause for |joy::happiness, gladness [pāmojja]|, for those who understand; [The sight of] those who are |well-trained::awakened; lit. developed self [bhāvitatta]|, The Noble Ones who live the Dhamma.

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

Based upon desire, bound to enjoyment of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, they are difficult to release, for one cannot be released by another; Whether reflecting on the past or anticipating the future, they long for these desires, recurring echoes of the past.

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

Truly, we live happily, for those who have nothing to call their own; We shall be nourished by |joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|, like the |radiant gods::a class of gods in the pure abodes [ābhassarā + devā]|.

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

Whatever |sensual happiness::comfort of sense pleasures, enjoyment of sense desire [kāmasukha]| there is in the world, And whatever divine happiness there is— They are not worth a sixteenth part, of the happiness of the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|.

The Buddha uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

Any bhikkhu who |relishes::enjoys the taste of, takes pleasure in [assādeti]| and longs for arisen acquisitions, respect, and popularity is called a bhikkhu who has been struck with a harpoon, who has met with misfortune and disaster, and the Evil One can do with him as he wishes.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is generosity.

Further again, bhikkhus, a disciple of the Noble Ones lives at home with a mind free from the stain of stinginess, generous, open-handed, enjoying relinquishment, responsive to requests, and joyful in sharing gifts. This is the fourth stream of merit, outflow of good, and support for ease.

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

By theft and |fraudulence::crookedness, corruption [kūṭakamma]|, as well as by falsehood; He is skilled in accumulating, that man |who indulges in sensual pleasures::who enjoys sensual gratification [kāmabhogī]|; From here, having gone to |hell::a place of intense suffering, lit. no good fortune [niraya]|, the one-eyed person suffers anguish.

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.

Having lived by the Dhamma here, both with the same precepts and practices; They delight [after death] in a heavenly world, pleased, enjoying sensual pleasures.”

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

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

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

“This indeed is that Jeta’s Grove, inhabited by the assembly of sages; Dwelt in by the |king of the Dhamma::epithet of the Buddha [dhammarāja]|, a place that gives me |joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|.

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

“Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. Dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, dependent co-arising.

The Buddha describes the four kinds of persons found existing in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.

Whoever are unrestrained in |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, not free from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, enjoying sensual pleasures here; They go again and again to birth and aging, overcome by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, they go with the current.

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

Here, bhikkhus, when a bhikkhu sees a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, he is neither |gladdened::filled with joy accompanied by lust in regard to a desirable object [sumana]| nor |saddened::filled with sadness accompanied by aversion in regard to an undesirable object [dumana]|; he |abides::lives, dwells, stays, remains, continues [viharati]| |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

1) Here, friends, a bhikkhu |takes pleasure in work::enjoys activity/work [kammārāma]|, indulges in work, and is habitually devoted to work.

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

1) Here, friends, a bhikkhu |takes pleasure in work::enjoys activity/work [kammārāma]|, indulges in work, and is habitually devoted to work.

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

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

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

Not intoxicated by |gratifying experiences::pleasurable things, enjoyable objects [sātiye]|, and not swollen with |arrogance::haughtiness, self-importance [atimāna]|; Gentle and |eloquent::astute, intelligent, quick-witted [paṭibhānavant]|, not gullible nor |indifferent::apathetic [virajjati]|.

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

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

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

“Bhikkhus, even if a Wheel-Turning Monarch, having ruled the four continents, after the break-up of the body, upon death, is reborn in a good destination, in the heavenly world, in companionship with the deities of the |Thirty-three::Tāvatiṁsā|, where he enjoys himself in the Nandana Grove surrounded by a group of celestial nymphs, delighting in the five kinds of heavenly sensual pleasures, yet, if he is not endowed with four qualities, he is still not freed from hell, not freed from the animal realm, not freed from the ghost realm, and not freed from the states of misery, bad destinations, and the lower realms.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

“The purpose of joy, Ānanda, is |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|; its benefit is joyful pleasure.”

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

“Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. Dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

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

You would grace as the head of an army, leading the way with a procession of elephants; I offer you |wealth::possessions, property, riches [bhoga]|—enjoy it, Tell me, I ask, what is your birth?”

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

4. By frequently paying attention to the things serving as a basis for the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, unarisen [heartfelt] joy arises, and arisen [heartfelt] joy reaches full development through cultivation.

The Buddha shares the three kinds of best confidence - 1) in the Buddha, 2) in the mental quality of fading of desire, and 3) in the community of the Blessed One’s disciples.

The wise giver to the foremost, one established in the highest mental quality; Whether reborn as a god or as a human, |delights::is very happy, is joyful [pamodati]| having attained the best.”

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

And what, bhikkhus, is the taking up of the burden? Whatever |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| [there is that] leads to rebirth, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|. This, bhikkhus, is called the taking up of the burden.

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

Consciousness, bhikkhus, while |persisting::remaining [tiṭṭhamāna]|, might persist |attached to form::attracted to form, engaged with materiality [rūpupaya]|, based on [the field of] form, with form as a support—and there, with a sprinkling of |delight::pleasure, enjoyment, relish [nandi]|—it comes to growth, increase, and full maturation.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

4) a bhikkhu cultivates the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

And what, bhikkhus, is the Noble Truth of the arising of suffering? It is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| that leads to renewed existence, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, seeking delight here and there; that is, craving for sensual pleasures, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-existence::craving for annihilation, craving for something to not exist [vibhavataṇhā]|. This, bhikkhus, is called the Noble Truth of the arising of suffering.

On observing a fisherman killing fish and selling them, the Buddha explains the consequences of cruelty.

“Good, bhikkhus. I too have neither seen nor heard of a fisherman, killing fish and selling them, who by that action and livelihood, travels around by elephant or horse, by chariot or vehicle, or enjoys wealth or lives off a large accumulation of wealth. And why is that? Because he |looks on cruelly::implies not just observing with cruelty but also an attitude of disregard for life [pāpakena + manasānupekkhati]| at the captive fish as they are brought for slaughter. Therefore, he neither travels around by elephant or horse, by chariot or vehicle, nor enjoys wealth or lives off a large accumulation of wealth.”

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.’

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.

Not by a shower of coins, can one find satisfaction in |sensual desire::sensual pleasure [kāma]|; Sensual pleasures bring little enjoyment and much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, thus the wise understand.

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

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

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called ‘unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.’

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

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

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

“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, beings would not be |infatuated::enamoured, attracted [sārajjati]| with the earth element. But because there is gratification in the earth element, beings become infatuated with it. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, beings would not become |disenchanted with::disillusioned with [nibbindati]| the earth element. But because there is drawback in the earth element, beings become disenchanted with it. If there were no |escape::way out, remedy [nissaraṇa]| from the earth element, beings would not |escape from::depart from, become free from [nissarati]| it. But because there is an escape from the earth element, beings escape from it.

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

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

Monks mistake venerable Bhaddiya’s exclamation of “bliss” for nostalgia of his royal past. Bhaddiya explains to the Buddha that kingship was fearful, while his current monastic life is true bliss because it is fearless. The Buddha then praises the profound happiness found in being free from inner turmoil.

Now several bhikkhus heard the venerable Bhaddiya, son of Kāḷīgodhā, frequently uttering this exclamation, whether he was in the forest, at the foot of a tree, or in an empty dwelling: “Oh, what bliss! Oh, what bliss!” Hearing this, it occurred to them: “Surely, friends, the venerable Bhaddiya, son of Kāḷīgodhā, is dissatisfied with the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|. Remembering the happiness of kingship that he formerly enjoyed as a householder, even while he is in the forest, at the foot of a tree, or in an empty dwelling, he frequently utters this exclamation: ‘Oh, what bliss! Oh, what bliss!’”

Short teachings on the benefits of cultivating mindfulness of the body.

“One factor, bhikkhus, when developed and extensively cultivated, leads to the acquisition of wisdom ... the growth of wisdom ... the expansion of wisdom ... to great wisdom ... to widespread wisdom ... to abundant wisdom ... to profound wisdom ... to extraordinary wisdom ... to vast wisdom ... to ample wisdom ... to quick wisdom ... to agile wisdom ... to joyful wisdom ... to rapid wisdom ... to sharp wisdom ... to penetrating wisdom. What one factor? Mindfulness of the body. This one factor, bhikkhus, when developed and extensively cultivated, leads to the acquisition of wisdom ... the growth of wisdom ... the expansion of wisdom ... to great wisdom ... to widespread wisdom ... to abundant wisdom ... to profound wisdom ... to extraordinary wisdom ... to vast wisdom ... to ample wisdom ... to quick wisdom ... to agile wisdom ... to joyful wisdom ... to rapid wisdom ... to sharp wisdom ... to penetrating wisdom.”

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.

Just as there is no path in the sky, there is no ascetic outside [the Buddha’s Dhamma]; While people |delight in proliferation::enjoy various opinions, delight in speculation, engage in conceptual proliferation [papañcābhirata]|, the |Tathāgatas::those who have arrived at the truth, epithet of the Buddha [tathāgata]| are free from proliferation.

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

And what, bhikkhus, is the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|? Here, bhikkhus, a disciple of the Noble Ones, having made letting go his basis, attains stability of mind, attains unification of mind. Having secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. With the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called the faculty of collectedness.

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

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

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

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

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

And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. Further, with the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the power of collectedness.

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

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

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 faith a difficult topic for the faithless? When discussions of faith occur, the faithless person clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. Why is this so? It is because they do not see nor possess the accomplishment of faith within themselves, which is why they do not experience joy or delight from it. Therefore, for the faithless, talk of faith is difficult.

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

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

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

“It is hard for you to know this, great king, a householder who enjoys sensual pleasures, who lives amidst family, who uses sandalwood from Kāsi, who wears garlands, fragrances, and ointments, and who accepts gold and money — whether these individuals are Arahants or have attained the path to Arahantship.

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

3 Venerable sir, I had four young wives. I approached them and said: ‘Sisters, I have undertaken the training rules with celibacy as the fifth. Whoever wishes may stay here and enjoy the wealth and perform meritorious deeds, or you may return to your own family. Or if there is another man you prefer, I will give you to him.’ When I said this, my eldest wife replied: ‘Give me to such and such a man, dear husband.’ So, venerable sir, I called that man, and with my left hand I gave my wife to him, and with my right hand, I presented him with a ceremonial offering. Yet, venerable sir, even while parting with my young wife, I did not notice any alteration in my mind. This, venerable sir, is the third wonderful and marvelous quality that is found in me.

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

3) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the mind is inclined towards seclusion, leans towards seclusion, slopes towards seclusion, and rests in seclusion, enjoys renunciation, and is entirely freed from all mental qualities that are the source of the defilements. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: ‘The defilements are exhausted in me.’

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.

Flowing in [from all objects] and lovely, |feelings of joy::pleasure, gladness, positive state of mind [somanassa]| arise in beings; |Clinging to comfort::attached to pleasure [sātasita]| and seeking happiness, these persons are headed to birth and old age.

The heart essence of the Buddha’s original teachings

#### 2. The Five Aggregates The Meaning of Suffering in Brief 1. [Aniccasutta - Impermanent - SN 22.12](/sn22.12) 2. [Sahetu-aniccasutta - Impermanent with Cause - SN 22.18](/sn22.18) 3. [Pariññasutta - Full Understanding - SN 22.23](/sn22.23) 4. [Abhijānasutta - Directly Knowing - SN 22.24](/sn22.24) 5. [Assādasutta (First) - Enjoyment (First) - SN 22.26](/sn22.26) 6. [Assādasutta (Second) - Enjoyment (Second) - SN 22.28](/sn22.28) 7. [Natumhākaṃsutta - Not Yours - SN 22.33](/sn22.33) 8. [Sammāsambuddhasutta - The Perfectly Awakened One - SN 22.58](/sn22.58) 9. [Anattalakkhaṇasutta - The Not-Self Characteristic - SN 22.59](/sn22.59) 10. [Upādiyamānasutta - One Clinging - SN 22.63](/sn22.63) 11. [Rādhasutta - Rādha - SN 22.71](/sn22.71) 12. [Sīhasutta - The Lion - SN 22.78](/sn22.78) 13. [Puṇṇamasutta - Full Moon - SN 22.82](/sn22.82) 14. [Pupphasutta - Flowers - SN 22.94](/sn22.94) 15. [Pheṇapiṇḍūpamasutta - Simile of the Lump of Foam - SN 22.95](/sn22.95) 16. [Aniccasaññāsutta - Perception of the Impermanent - SN 22.102](/sn22.102)

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

“|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.

The Buddha uses the simile of a log of wood carried by a river to explain the eight obstacles to reaching Nibbāna.

‘Sinking mid-stream,’ bhikkhu, is a designation for |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|.

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

And what, bhikkhus, is right collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. 3) With the fading away of joyful pleasure, the bhikkhu dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ 4) With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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

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

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

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

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

3 Venerable sir, I had four young wives. Then, venerable sir, I approached them and said: ‘Sisters, I have undertaken the training rules with celibacy as the fifth. Whoever wishes may stay here and enjoy the wealth and perform meritorious deeds, or you may return to your own family. Or if there is another man you prefer, I will give you to him.’ When I said this, venerable sir, my eldest wife replied: ‘Give me to such and such a man, dear husband.’ So, venerable sir, I called that man, and with my left hand, I gave my wife to him, and with my right hand, I presented him with a ceremonial offering. Yet, venerable sir, even while parting with my young wife, I did not notice any alteration in my mind. This, venerable sir, is the third wonderful and marvelous quality that is found in me.

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

4. Bhikkhus, at that time, when non-material joy arises in a bhikkhu with energy aroused, the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| is aroused in him. At that time, the bhikkhu develops the awakening factor of joy. At that time, the awakening factor of joy reaches fulfillment through cultivation in him. For one with a joyful mind, the body becomes tranquil, and the mind becomes tranquil as well.

Venerable Sāriputta explains how he can dwell in any of the seven factors of awakening at will, knowing their qualities and conditions. He likens this mastery to a king or royal minister freely choosing garments from a wardrobe for morning, midday, or evening wear.

“Friends, there are seven factors of awakening. What seven? The |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|, the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|, the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, the |awakening factor of collectedness::the quality of unification, stability, and deep focus of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, and the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|. These, friends, are the seven factors of awakening.

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.

This, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|: it is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| which leads to rebirth, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|; namely, craving for sensual pleasures, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|.

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

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

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

“Venerable sir, we are householders who enjoy sensual pleasures live with children around us. We use sandalwood from Kāsi, wear garlands, perfumes, and ointments, and enjoy gold and money. Therefore, venerable sir, may the Blessed One teach us the Dhamma in such a way that it will lead to our benefit and happiness in this life and in the future life.”

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with appreciative joy, he pervades the entire world—above, below, across, everywhere,encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. ...

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.

When these [coarse defilements] are abandoned and eliminated, there remain for the bhikkhu devoted to the higher mind medium-sized defilements: |thoughts of sensuality::thoughts related to enjoyment of sensual pleasures, sexual thoughts [kāmavitakka]|, |thoughts of ill will::thoughts of resentment, anger, hatred [byāpādavitakka]|, and |thoughts of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|. An attentive and capable bhikkhu abandons these, dispels them, eliminates them, and brings them to nought.

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.

Like the moon—|stainless::spotless, unblemished [vimala]|, pure, |clear, settled, and tranquil::calm, undisturbed, serene [vippasannamanāvila]|; Who has eradicated enjoyment in existence, him I call a true sage.

The Buddha declares one who dwells negligently and one who dwells diligently through a sequence of arising mental states starting with non-restraint or restraint over the six sense bases.

Bhikkhus, if one dwells with an |unrestrained::uncontrolled, unguarded [asaṁvuta]| eye faculty, the |mind::the faculty of thought and intention, often restless or wandering [citta]| |is defiled by::is soaked with defilements (by) [byāsiñcati]| |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| |cognizable::distinguishable, understandable [viññeyya]| by the eye. There is no |joy::happiness, gladness [pāmojja]| in one whose mind is defiled. When joy does not exist, there is no |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|. When joyful pleasure does not exist, there is no |tranquility::peace, serenity, stillness [passaddhi]|. When tranquility does not exist, one dwells in |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|. The mind of one who dwells in discontentment does not |become collected::is calmed, become composed, become stable [samādhiyati]|. When the mind is |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |phenomena::things, mental qualities [dhammā]| do not |become manifest::appear, become evident, become apparent [pātubhavati]|. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained ear faculty, the mind is defiled by the |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear. There is no joy in one whose mind is defiled. When joy does not exist, there is no joyful pleasure. When joyful pleasure does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained nose faculty, the mind is defiled by the |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose. There is no joy in one whose mind is defiled. When joy does not exist, there is no joyful pleasure. When joyful pleasure does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’

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

“Thus, Sāḷha, the noble disciple, having abandoned greed, aversion, and illusion, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]| and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, dwells pervading one direction with a mind imbued with |loving-kindness::good-will towards, friendliness to, benevolence for [mettā]|, ... likewise with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... and with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|. In the same way, he pervades the second direction, the third, and the fourth. Thus above, below, across, and everywhere, with a boundless mind, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, measureless, free from enmity, and free from ill will—abiding in this way.”

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.

At that time, the venerable Soṇa was residing in Rajagaha in the Cool Grove. Then, while the venerable Soṇa was alone in seclusion, the following thought arose in his mind: “Indeed, all the Blessed One’s disciples who live with energy aroused are like me. Yet my mind is not released from the defilements without clinging. I have wealth in my family; it is possible to enjoy the wealth and to do meritorious deeds. What if I were to abandon the training, return to the lay life, enjoy wealth, and do meritorious deeds?”

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.

And what, bhikkhus, is the proximate cause for collectedness? ‘|Ease::contentment, happiness, pleasant abiding [sukha]|' should be said. Indeed, bhikkhus, I declare ease to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for ease? ‘|Tranquility::peace, serenity, stillness [passaddhi]|' should be said. Indeed, bhikkhus, I declare tranquility to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for tranquility? ‘|Joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|' should be said. Indeed, bhikkhus, I declare rapture to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for rapture? ‘|Joy::happiness, gladness [pāmojja]|' should be said. Indeed, bhikkhus, I declare joy to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for joy? ‘|Faith::confidence, conviction, devotion, trust [saddhā]|' should be said. Indeed, bhikkhus, I declare faith to be with proximate cause, not without proximate cause.

The Buddha explains the development of mindfulness of breathing and its benefits in fulfilling the four establishments of mindfulness, the seven factors of awakening, and clear knowing and release.

“When, for a bhikkhu in whom persistence has aroused, an unworldly |joy::rapture| arises, at that time, Ānanda, as the bhikkhu experiences unworldly joy from the persistence that has been aroused — the awakening factor of joy is aroused in the bhikkhu, he develops the awakening factor of joy, and the awakening factor of joy in the bhikkhu reaches the culmination of its development.

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

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

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

... |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|... awakening factor of energy... awakening factor of |joy::rapture|... awakening factor of tranquility... awakening factor of collectedness... awakening factor of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, develops the awakening factor of equanimity, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the unconditioned.

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

... |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|... awakening factor of energy... awakening factor of |joy::rapture|... awakening factor of tranquility... awakening factor of collectedness... awakening factor of equanimity, develops the awakening factor of equanimity, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the uninclined.

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

4. And what, bhikkhus, is the nutriment for the arising of unarisen |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| and for the development and completion of the arisen awakening factor of joy? There are, bhikkhus, things that are suitable for the awakening factor of joy. Frequently giving careful attention to them is the nutriment for the arising of unarisen awakening factor of joy and for the development and completion of the arisen awakening factor of joy.

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

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

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

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

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

5) He trains himself: “While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience joy.” 6) He trains himself: “While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience ease.” 7) He trains himself: “While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|”; he trains himself: “While breathing out, I shall experience mental activity.” 8) He trains himself: “While breathing in, I shall settle the mental activity”; he trains himself: “While breathing out, I shall settle the mental activity.”

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.

“The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on intentional constructs, that is the gratification in intentional constructs. That intentional constructs are impermanent, suffering, and subject to change, that is the danger in intentional constructs. The removal and abandonment of desire and lust for intentional constructs, that is the escape from intentional constructs. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness.”

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.

When he has given up, |cast off::purged [vanta]|, released, abandoned, and forsaken [the impurities that defile the mind] |to whatever degree::as much as, according to the limit [yathodhi]|, he considers thus: ‘I have unshakeable confidence in the Buddha,’ he gains inspiration from the meaning, gains inspiration from the Dhamma, gains |joy::happiness, gladness [pāmojja]| connected with the Dhamma. When he is joyful, |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]| is born in him. When his mind is uplifted by joyful pleasure, the body relaxes. When the body is relaxed, he feels |at ease::comfort, contentedness, happiness, pleasure [sukha]|. In one who feels at ease, the mind |becomes collected::is calmed, becomes composed, becomes stable [samādhiyati]|. Likewise, when he considers thus: ‘I have unshakeable confidence in the Dhamma’ and ‘I have unshakeable confidence in the Saṅgha,’ he gains inspiration from the meaning, gains inspiration from the Dhamma, gains joy connected with the Dhamma. When he is joyful, joyful pleasure is born in him. When his mind is uplifted by joyful pleasure, the body relaxes. When the body is relaxed, he feels at ease. In one who feels at ease, the mind becomes collected.

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

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. With the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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 from the Blessed One’s own lips: ‘When, Ānanda, the Bodhisatta had descended into his mother’s womb, she obtained the five cords of sensual pleasure, and endowed and provided with them, she enjoyed herself with them’—this too I remember as a wonderful and marvelous quality of the Blessed One.

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

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

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.

Then they should be asked: ‘How then, friends, is that goal for one who |delights in mental proliferation::enjoys manifold ideas, various opinions, takes pleasure in conceptualization [papañcārāma]| or for one who does not delight in mental proliferation?' Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one who does not delight in mental proliferation, not for one who delights in mental proliferation.’

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.

Having done a bodily action, Rāhula, you should reflect upon that very bodily action: ‘Did this bodily action I did lead to my own harm, or to the harm of others, or to the harm of both? Was this an unwholesome bodily action with painful consequences, resulting in suffering?' If, Rāhula, reflecting thus, you would know: ‘This bodily action I did led to my own harm, or to the harm of others, or to the harm of both. This was an unwholesome bodily action with painful consequences, resulting in suffering,’ then such a bodily action should be confessed to the teacher, to the wise, or to fellow practitioners. It should be revealed, it should be openly declared. Having confessed, revealed, and openly declared it, restraint should be undertaken in the future. If, however, Rāhula, reflecting thus, you would know: ‘This bodily action I did would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This was a wholesome bodily action with pleasant consequences, resulting in happiness,’ then you should dwell with joy and ease, Rāhula, devoted to practicing wholesome qualities day and night.”

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. In this state, he perceives whatever phenomena are present — whether |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, or |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: ‘This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.’ If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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

And what, friends, is right collectedness? 1) Here, friends, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|; 2) with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure; 3) with the fading away of joyful pleasure, the bhikkhu dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease;' 4) with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant — this, is called right collectedness.

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

Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|,

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.

Wisely reflecting, he uses the resting place only for protection from cold, for protection from heat, for protection from contact with flies, mosquitoes, wind, the sun, and |creeping creatures::snake, reptile; creepy crawly [sarīsapa]|, and only for the purpose of warding off the perils of climate and for enjoying seclusion.

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

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

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.

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: “It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me.” Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

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.

Then many even-minded deities approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said to the Blessed One: “Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā's mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.” The Blessed One consented by silence.

The Buddha finds Anuruddha, Nandiya, and Kimbila living in exemplary harmony—goodwill in body, speech, and mind; shared duties; noble silence; and an all-night Dhamma discussion every fifth day. They can enter the four jhānas and the formless attainments at will, culminating in the exhaustion of the mental defilements from having seen with wisdom.

“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, we enter and dwell in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained while abiding thus diligent, resolute, and with continuous effort.”

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

If, Venerable Gotama, only you and the bhikkhus had accomplished this Dhamma, and not the bhikkhunīs, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, the bhikkhus have also accomplished it, and the bhikkhunīs have accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, and the bhikkhunīs had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect.

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.

For a third time, venerable Ānanda, when the night had progressed and the final watch of the night had passed, when dawn had arisen and the night had a joyful appearance, rose from his seat, draped his outer robe over one shoulder, and raising his hands in reverence towards the Blessed One, said to him: “The night has progressed, venerable sir, and the final watch of the night has passed. Dawn has arisen and the night has a joyful appearance. The Saṅgha of bhikkhus has been sitting for a long time. Let the Blessed One recite the moral code of conduct for the bhikkhus.”

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

And what, bhikkhus, is the gratification in the case of |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. At the time, bhikkhus, when a bhikkhu enters and abides in that first jhāna, he does not wish for his own |affliction::harm, injury [byābādha]|, nor for another’s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

In the Gosiṅga Sal wood park, Sāriputta asks several elder disciples what kind of monk illuminates the place. Each answers based on their personal strength — learning, seclusion, divine eye, asceticism, Dhamma dialogue and mastery over mind. They present their answers to the Buddha, who affirms that all have spoken well and then shares his own answer.

“Here, friend Sāriputta, a bhikkhu enjoys |seclusion::solitude, privacy [paṭisallāna]| and is devoted to seclusion. He is devoted to internal tranquility of mind, |meditates with diligence::does not neglect meditation [anirākatajjhāna]|, is endowed with |insight::seeing clearly, penetrating internal vision [vipassanā]|, and practices in an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|. That kind of bhikkhu, friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”

A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika that clarify 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.

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

A series of questions and answers between the lay follower Visākha and bhikkhunī Dhammadinnā that clarify subtle yet important aspects of the teachings. Topics covered include personal existence, Noble Eightfold Path, intentional constructs, attainment of cessation of perception and feeling, felt experience, underlying tendencies and various counterparts.

Here, friend Visākha, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With that, he abandons |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, and the underlying tendency towards desire does not underlie that.

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.

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

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

He perceives |Nibbāna::MA understands “Nibbāna" here to refer to the five kinds of “supreme Nibbāna here and now" included among the sixty-two wrong views of the Brahmajāla Sutta, that is, Nibbāna identified with the full enjoyment of sense pleasures or with the four jhānas. Enjoying this state, or yearning for it, he conceives it with craving. Priding himself on attaining it, he conceives it with conceit. Holding this imaginary Nibbāna to be permanent, etc., he conceives it with views [nibbāna]| as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives [himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he conceives Nibbāna to be ‘mine,’ he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

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

My |energy::willpower, determination [vīriya]| was aroused and relentless, brahmin, my mindfulness was established and |unmuddled::without confusion [asammuṭṭha]|, my body was tranquil and |unagitated::unaroused, unexcited, unstrained [asāraddha]|, my mind was |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Thus, brahmin, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

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

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

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

In one who has aroused energy, joy that is |free from worldly ties::free from sensual engagement, spiritual [nirāmisa]| arises. Bhikkhus, on whatever occasion joy that is free from worldly ties arises in a bhikkhu who has aroused energy — on that occasion the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| is aroused in him. He cultivates the awakening factor of joy, and by cultivation it comes to fulfillment in him.

In a chance meeting, the Buddha, unrecognized by the bhikkhu Pukkusāti, teaches him to deconstruct experience into six elements, six fields of contact, eighteen mental explorations, and four foundations. He further reveals that all notions of self—such as “I am this” or “I will be that”—are mere conceptions, inherently afflictive, and the peace of Nibbāna is realized by overcoming all conceptual proliferations.

'This person, bhikkhu, consists of eighteen mental explorations’—this was said. With reference to what was this said? Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|; having heard a sound with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity; having smelled an odor with the nose, one explores an odor conducive to pleasure, an odor conducive to mental distress, an odor conducive to equanimity; having tasted a flavor with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity;

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

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

The Buddha 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.

Having abandoned these five hindrances, impediments to the mind that weaken wisdom, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. Just as a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes permeated with moisture, saturated inside and out, yet does not drip.

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

Here, Udāyī, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. 3) With the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ 4) With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

The Buddha provides a detailed analysis of the six sense bases, differentiating worldly feelings based on attachment from those born of renunciation and insight. He outlines a progressive path of abandoning lower states for higher ones, guiding practitioners through refined meditative states toward complete liberation.

‘The eighteen mental explorations should be understood’—this was said. With reference to what was this said? ‘Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|; having heard a sound with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity; having smelled an odor with the nose, one explores an odor conducive to pleasure, an odor conducive to mental distress, an odor conducive to equanimity; having tasted a flavor with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity;

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.

“There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

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

So too, venerable sir, any capable bhikkhu, wherever he might investigate with wisdom the meaning of this Dhamma discourse, would find |joyful satisfaction::delight, fulfillment [attamanatā]|, would gain |confidence::inspiration, faith, trust [pasāda]| of mind. Venerable sir, what is the name of this Dhamma discourse?”

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.

Māgaṇḍiya, suppose there were a householder or a householder’s son, rich, wealthy, and with great possessions, who enjoys himself, endowed and provided with the five cords of sensual pleasures—forms cognizable by the eye… to tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. Having conducted good behavior by body, by speech, and by mind, upon the breakup of the body, after death, he might be reborn in a good destination, in the heavenly world, in the company of the gods of the Thirty-Three. There, in the Nandana Grove, surrounded by a retinue of celestial nymphs, he would enjoy himself, endowed and provided with the five cords of divine sensual pleasures. And he might see a householder or a householder’s son enjoying himself, endowed and provided with the five cords of [human] sensual pleasures.

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.

When the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]| is present within, he discerns, ‘The awakening factor of joy is present in me,’ or when the awakening factor of joy is not present within, he discerns, ‘The awakening factor of joy is not present in me.’ He also discerns how the unarisen awakening factor of joy arises and how the arisen awakening factor of joy reaches fulfillment through cultivation.

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.

Bhikkhus, if others honor, respect, revere, and venerate the Tathāgata, there is no joy, no gladness, and no elation in the Tathāgata’s mind. Bhikkhus, if others honor, respect, revere, and venerate the Tathāgata, the Tathāgata thinks: ‘This has been previously understood by me; such things happen.’

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

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

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

Then, Aggivessana, it occurred to me: ‘I recall that once, while my father, the |Sakyan::member of the Sakya clan [sakka]|, was engaged in work, I sat in the cool shade of a rose-apple tree, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Could this be the path to awakening?