An Anthology of Discourses from the Pali Canon

### 9. Shining the Light of Wisdom 1. Images of Wisdom 1. Wisdom as a Light - AN 4.143 2. Wisdom as a Knife - MN 146 2. [The Conditions for Wisdom - AN 8.2](/an8.2) 3. [A Discourse on Right View - MN 9](/mn9) 4. The Domain of Wisdom 1. By Way of the Five Aggregates 1. [Phases of the Aggregates - SN 22.56](/sn22.56) 2. [A Catechism on the Aggregates - SN 22.82](/sn22.82) 3. [The Characteristic of Nonself - SN 22.59](/sn22.59) 4. [Impermanent, Suffering, Nonself - SN 22.45](/sn22.45) 5. [A Lump of Foam - SN 22.95](/sn22.95) 2. By Way of the Six Sense Bases 1. [Full Understanding - SN 35.26](/sn35.26) 2. [Burning - SN 35.28](/sn35.28) 3. Suitable for Attaining Nibbāna - [SN 35.147](/sn35.147), [SN 35.148](/sn35.148), [SN 35.149](/sn35.149) 4. [Empty is the World - SN 35.85](/sn35.85) 5. [Consciousness Too Is Nonself - SN 35.234](/sn35.234) 3. By Way of the Elements 1. [The Eighteen Elements - SN 14.1](/sn14.1) 2. The Four Elements - [SN 14.37](/sn14.37), [SN 14.38](/sn14.38), [SN 14.39](/sn14.39) 3. [The Six Elements - MN 140](/mn140#six-elements) 4. By Way of Dependent Origination 1. [What is Dependent Origination? - SN 12.1](/sn12.1) 2. [The Stableness of the Dhamma - SN 12.20](/sn12.20) 3. [Forty-Four Bases of Knowledge - SN 12.33](/sn12.33) 4. [A Teaching by the Middle - SN 12.15](/sn12.15) 5. [The Continuance of Consciousness - SN 12.38](/sn12.38) 6. [The Origin and Passing of the World - SN 12.44](/sn12.44) 5. By Way of the Four Noble Truths 1. [The Truths of All Buddhas - SN 56.24](/sn56.24) 2. [These Four Noble Truths Are Actual - SN 56.20](/sn56.20) 3. [A Handful of Leaves - SN 56.31](/sn56.31) 4. [Because of Not Understanding - SN 56.21](/sn56.21) 5. [The Precipice - SN 56.42](/sn56.42) 6. [Making the Breakthrough - SN 56.32](/sn56.32) 7. [The Destruction of the Taints - SN 56.25](/sn56.25) 5. The Goal of Wisdom 1. [What is Nibbāna - SN 38.1](/sn38.1) 2. Thirty-Three Synonyms for Nibbāna - [SN 43.12](/sn43.12), [SN 43.13](/sn43.13), [SN 43.14-43](/sn43.14-43), [SN 43.44](/sn43.44) 3. [There is That Base - Ud 8.1](/ud8.1) 4. [The Unborn - Ud 8.3](/ud8.3) 5. [The Two Nibbāna Elements - ITI 44](/iti44) 6. [The Fire and the Ocean - MN 72](/mn72)

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

> “The Buddha's discourses preserved in the Pāli Canon are called suttas, the Pāli equivalent of the Sanskrit word sūtras. Although the Pāli Canon belongs to a particular Buddhist school—the Theravāda, or School of the Elders—the suttas are by no means exclusively Theravāda Buddhist texts. They stem from the earliest period of Buddhist literary history, a period lasting roughly a hundred years after the Buddha's death, before the original Buddhist community divided into different schools. The Pāli suttas have counterparts from other early Buddhist schools now extinct, texts sometimes strikingly similar to the Pāli version, differing mainly in settings and arrangements but not in points of doctrine. The suttas, along with their counterparts, thus constitute the most ancient records of the Buddha's teachings available to us; they are the closest we can come to what the historical Buddha Gotama himself actually taught. The teachings found in them have served as the fountainhead, the primal source, for all the evolving streams of Buddhist doctrine and practice through the centuries. For this reason, they constitute the common heritage of the entire Buddhist tradition, and Buddhists of all schools who wish to understand the taproot of Buddhism should make a close and careful study of them a priority.”

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

Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Venerable sir, today in the early morning, after donning our robes and taking our bowls and robes, we entered Sāvatthi for alms. But it occurred to us: ‘It is too early to go for alms in Sāvatthi. Suppose we went to the park of the wanderers of other sects.’ So we went to the park of the wanderers of other sects. Upon arrival, we exchanged polite greetings with them, and after engaging in a friendly and courteous conversation, we sat down to one side. While we were seated, they said to us: ‘Friends, the ascetic Gotama describes the full understanding of sensual pleasures; we too describe the full understanding of sensual pleasures. The ascetic Gotama describes the full understanding of form; we too describe the full understanding of form. The ascetic Gotama describes the full understanding of felt experience; we too describe the full understanding of felt experience. What then is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s Dhamma teaching and ours, between his instruction and ours? ’Venerable sir, we neither approved nor rejected what they said. Without doing either, we got up from our seats and left, thinking: ‘We shall understand the meaning of these words in the Blessed One’s presence.’”

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.

“At Varanasi, bhikkhus, in the Deer Park at Isipatana, 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, set in motion the unsurpassed wheel of |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, which cannot be rolled back by any ascetic or brahmin, deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the Four Noble Truths. Of what four?

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

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Dhammadinnā::foremost bhikkhunī of the Buddha in giving Dhamma discourses [dhammadinnā]|.

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

Suppose, Udāyī, there were a poor, destitute, and impoverished man, and he had one |dilapidated::old and broken [oluggavilugga]| cottage flown through by crows, not the best kind; a small dilapidated bed, not the best kind; a single grain jar barely fit for holding seeds, not the best kind; and a wife, not the best kind. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ But he is unable to let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a weak bond, a feeble tie, a rotting tether, an insubstantial bond’—would that person, Udāyī, be speaking rightly?”

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, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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.

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one’s clothes or head.

And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

“With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the ending of suffering, and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”

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.

'In regards to this noble truth of the way of practice leading to the ending of suffering’, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of the way of practice leading to the ending of suffering should be developed’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of the way of practice leading to the ending of suffering has been developed’, vision, insight, wisdom, true knowledge, and clarity arose in me.

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

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

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one’s virtue, generosity, deities, in-and-out breathing, death, body, and peace.

“Bhikkhus, one quality, when cultivated and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. What is that one quality? It is |recollection of the Saṅgha::reflection on the qualities of the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅghānussati]|. This, bhikkhus, is the one quality that, when cultivated and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

A 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, an uninstructed ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones, and is unskilled and undisciplined in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and undisciplined in the Dhamma of the persons of integrity, perceives |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]| as self, or self as possessing form, or form as in self, or self as in form; perceives |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing felt experience, or felt experience as in self, or self as in felt experience; perceives |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]| as self, or self as possessing perception, or perception as in self, or self as in perception; perceives |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]| as self, or self as possessing intentional constructs, or intentional constructs as in self, or self as in intentional constructs; perceives |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 self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how, friend Visākha, personal existence view comes to be.”

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.

There is indeed a time, friends, when the external water element is disturbed. It sweeps through villages, towns, cities, regions, and entire countries. There is, friends, a time when in the great ocean, waters descend even to the extent of a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, and seven hundred yojanas. There is, friends, a time when in the great ocean, the water stands only as high as seven palm trees, six palm trees, five palm trees, four palm trees, three palm trees, two palm trees, and even just as high as one palm tree. There is, friends, a time when in the great ocean, the water stands only as high as seven persons, six persons, five persons, four persons, three persons, two persons, and even just as high as one person. There is, friends, a time when in the great ocean, the water stands only as high as half a person, at waist level, at knee level, and at ankle level. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to wearing away, and liable to dissolution and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I am this’ or ‘this is mine’ or ‘I am’ (the root of conceit, comparison, ego). And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.

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.

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

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

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self? Here, bhikkhus, a bhikkhu understands: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness’;

The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

“Bhikkhus, 1) take the bhikkhu who develops mindfulness of death in this way: ‘May I live just a night and a day so that I may attend to the Blessed One’s teaching. I could then accomplish much!' 2) Or take the bhikkhu who develops mindfulness of death in this way: ‘May I live just a day so that I may attend to the Blessed One’s teaching. I could then accomplish much!' 3) Or take the bhikkhu who develops mindfulness of death in this way: ‘May I live just the time it takes to eat a single alms meal so that I may attend to the Blessed One’s teaching. I could then accomplish much!' 4) Or take the bhikkhu who develops mindfulness of death in this way: ‘May I live just the time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One’s teaching. I could then accomplish much!' These, bhikkhus, are the bhikkhus who dwell |negligently::inattentively, carelessly [pamatta]| and develop mindfulness of death sluggishly, not for the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, dissatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

“Bhikkhus, whoever among the ascetics or brahmins who recollect their manifold past lives, all of them are recollecting the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|, or a certain one among them. What five? When recollecting thus, ‘Such was my form in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such was my felt experience in the past,’ one is merely recollecting |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|. When recollecting thus, ‘Such was my perception in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such were my intentional constructs in the past,’ one is merely recollecting |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|. When recollecting thus, ‘Such was my consciousness in the past,’ one is merely recollecting |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]|.

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.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

The principle of right |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]|, bhikkhus, also ranks as a foremost, ancient, traditional, timeless, and pure Dhamma principle. It has never been altered or mixed, will not be confounded, and is esteemed by ascetics, brahmins, and the wise.

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

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

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

Then, bhikkhus, knowing Brahmā's request and out of compassion for beings, I surveyed the world with the |Buddha’s eye::eye of complete understanding [buddhacakkhu]|. Surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

And how, bhikkhus, do I declare someone to be a brahmin possessing the threefold knowledge through the Dhamma, and not through mere repetition of what is said? Here, bhikkhus, a bhikkhu recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.’ Thus, he recollects his manifold past lives, in detail and with distinguishing features. This is the first knowledge he has attained: |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.

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

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

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

Then the Blessed One, having known with his own mind the train of thought in the Venerable Anuruddha’s mind—just as a strong man might extend his bent arm, or bend his extended arm—disappeared from the Deer Park at Bhesakaḷā Grove in Crocodile Mountain among the Bhaggans and reappeared in the Eastern Bamboo Park among the Cetīs, right in front of the Venerable Anuruddha. The Blessed One sat down on the prepared seat. The Venerable Anuruddha, having paid homage to the Blessed One, sat down to one side. As he sat there, the Blessed One said this to the Venerable Anuruddha:

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

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

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

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself. Read [SN 47.2 Sati sutta - Mindfulness](/sn47.2) to learn more [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|.”

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

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.

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 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.

[The Blessed One]: “So it is, Dīgha, so it is! And if the family from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a |settled mind::mentally full of confidence, a bright, pure, or pleased mind [pasannacitta]|, that would be for the long-term benefit and happiness of that family. And if the |extended family::family circle [kulaparivaṭṭa]| from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that family circle. And if the village from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that village. And if the district from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that district. And if the city from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that city. And if the country from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that country. If all the noblemen, Dīgha, were to recollect these three young gentlemen with settled minds, that would be for the long-term benefit and happiness of all the noblemen. If all the brahmins … if all the merchants … if all the workers, Dīgha, were to recollect these three young gentlemen with settled minds, that would be for the long-term benefit and happiness of all the workers.

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

“Bhikkhus, those bhikkhus who are accomplished in |virtue::ethical conduct, moral integrity [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, |insight::understanding, knowing [ñāṇa]|, |liberation::release, deliverance, freedom, emancipation [vimutti]|, and |the wisdom and vision of liberation::total understanding of emancipation, knowing and seeing of release, understanding and insight into liberation [vimutti + ñāṇa + dassana]| — I say that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and even going forth with [faith in] them is of great benefit. Why is that so? Because, bhikkhus, after hearing the Dhamma from such bhikkhus, one withdraws in two ways: by bodily seclusion and by mental seclusion. Dwelling thus secluded, one remembers and reflects on that Dhamma.

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

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

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

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power 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]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

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 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.

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

“There is that kind of wealth, Ugga, this I don’t deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and disagreeable heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, or disagreeable heirs. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These seven kinds of wealth, Ugga, cannot be taken away by fire, water, kings, thieves, or disagreeable heirs.

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

For such a person, gain |occupies::obsesses, controls [pariyādāya]| their mind and remains, loss occupies their mind and remains, fame occupies their mind and remains, disgrace occupies their mind and remains, blame occupies their mind and remains, praise occupies their mind and remains, pleasure occupies their mind and remains, and pain occupies their mind and remains. They |delight in::approve of [anurujjhati]| gain when it arises and |resist::are hostile to [paṭivirujjhati]| loss. They delight in fame when it arises and resist disgrace. They delight in praise when it arises and resist blame. They delight in pleasure when it arises and resist pain. Thus, being entangled in delight and resistance, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”

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

4 And what is the |unsurpassable in training::the highest in learning or training [sikkhānuttariya]|? Here, bhikkhus, someone trains in elephant-riding, trains in horse-riding, trains in charioteering, trains in archery, trains in swordsmanship, or trains in various skills; or else they train under an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this training—I do not deny it. But this kind of training is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence trains in the |higher virtue::higher conduct [adhisīla]|, the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|, and the |deeper understanding::higher wisdom, insight [adhipaññā]| in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| declared by the Tathāgata, this, bhikkhus, is the unsurpassable in training. This kind of training leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, and the unsurpassed training.

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

“Whatever currents there are in the world, (Ajita,” the Blessed One said) “|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]| is the barrier against them; I say this as the restraint of the currents, They are fully held back by |wisdom::distinctive knowledge, discernment [pañña]|.”

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 turbulent winds high in the sky.

So too, bhikkhus, a certain bhikkhu here who is overwhelmed by acquisitions, respect, and popularity, with his mind consumed by them, dresses early in the morning, takes his alms bowl and outer robe, and enters a village or town for alms with body |unguarded::unprotected [arakkhita]|, speech unguarded, and mind unguarded, without setting up |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]|, |unrestrained::uncontrolled [asaṃvuta]| in his sense faculties. There he sees a woman who is scantily clothed or improperly covered. On seeing the woman who is scantily clothed or improperly covered, |lust::passion, infatuation, desire [rāga]| invades his mind. With his mind invaded by lust, he gives up the training and returns to the household life. Then some take his robe, others his bowl, others his sitting cloth, and still others his sewing kit, as with the bird that is thrown about by the turbulent winds.

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 uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

So too, bhikkhus, here some bhikkhu dresses early in the morning and, taking alms bowl and outer robe, enters a village or town for alms with body |unguarded::unprotected [arakkhita]|, speech unguarded, and mind unguarded, without setting up |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]|, |unrestrained::uncontrolled [asaṃvuta]| in his sense faculties. There he sees a woman who is scantily clothed or improperly covered. On seeing the woman who is scantily clothed or improperly covered, |lust::passion, infatuation, desire [rāga]| invades his mind. With his mind invaded by lust, he meets death or deadly suffering.

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

8. He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ This, bhikkhus, is the eighth cause, the eighth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

And how, bhikkhus, does a person attain final Nibbāna without exertion after the breakup of the body? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and unwholesome mental qualities, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with joyful pleasure. With the subsiding of reflection and examination, the bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with joyful pleasure. With the fading away of joyful pleasure, he dwells equanimous, mindful and fully aware, experiencing ease with the body. I entered and dwelled 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, and with the settling down of joy and sorrow, he enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, 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 softly 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 softly in him, he attains final Nibbāna without exertion after the breakup of the body. Thus, bhikkhus, a person attains final Nibbāna without exertion after the breakup of the body.

The Buddha recounts his striving and meditation under the Nerañjarā river, where he was approached by Māra. The Buddha rejects Māra's temptations and describes the qualities of a true practitioner who conquers Māra's army.

When the blood is drying up, bile and phlegm also wither away; Even as the flesh decays, the mind becomes ever more |serene::bright, clear [pasīdati]|; With growing |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]| and wisdom, my |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| persists.

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

“Suppose, bhikkhus, there were four disciples here each with a life span of a hundred years, living a hundred years, and each day they were each to recollect a hundred thousand aeons. There would still be aeons not yet recollected by them when those four disciples each with a life span of a hundred years, living a hundred years, would pass away at the end of a hundred years. It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons.

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.

4) Furthermore, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He suffuses, pervades, fills, and permeates his entire body with a purified and clear mind, so that there is no part of his body that is not suffused by this purified and clear mind. Just as, bhikkhus, a person covered from head to toe in a spotless white cloth with no part of his body uncovered. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. This, bhikkhus, is the fourth cultivation of the noble fivefold right collectedness.

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

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |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]| is established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

The Buddha describes four benefits of deeply internalizing the Dhamma. Even if one dies muddle-minded, they are reborn among the deities, where hearing the Dhamma again and recollecting their past spiritual practice enables them to swiftly reach distinction.

2. Again, bhikkhus, a bhikkhu thoroughly learns the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and questions-and-answers. He follows those teachings, recites them aloud, familiarizes himself with them, mentally re-examines them, and thoroughly penetrates them by view. Even if he passes away muddle-minded, he is reborn in a certain order of deities. There, the happy ones do not recite passages of the Dhamma to him, but a bhikkhu endowed |with psychic powers::possessing psychic potency, supernormal power [iddhimant]| and |mastery over the mind::who has attained mental mastery, in control of one’s mind [cetovasippatta]| teaches the Dhamma to a host of deities. Then it occurs to him: ‘This is that very Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]| under which I formerly led 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]|.’ Though the arising of mindfulness is sluggish, that sentient being swiftly reaches distinction.

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

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

The Buddha 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.

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

And what, bhikkhus, is the wealth of |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This is called the wealth of faith.

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.

The Buddha went to Rājagaha, the |mountain stronghold::a reference to present-day Rajgir, former capital of Magadha [giribbaja]| of the Magadhans; He walked for alms, covered in excellent auspicious marks.

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

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |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]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—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 three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

3) And what, bhikkhus, is taking the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| as one’s authority? Here, bhikkhus, having gone to the forest, to the foot of a tree, or to an empty dwelling, a bhikkhu reflects thus: ‘I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: “I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.” The Dhamma has been well expounded by the Blessed One, directly visible, immediate, inviting inspection, inviting one to come and see, applicable, and to be personally realized by the wise. There are spiritual companions of mine who dwell knowing and seeing. As one who has gone forth from the household life into homelessness in this well-expounded Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|, if I were to dwell |with laziness::procrastinating, inactive, indolently [kusīta]| and |negligence::inattentiveness, carelessness [pamatta]|, that would not be proper for me.’ He then reflects thus: ‘My energy will be aroused, not sluggish; my mindfulness will be established, not confused; my body will be tranquil, without agitation; my mind will be collected and unified.’ Thus, taking the Dhamma as his authority, he abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called taking the Dhamma as one’s authority.

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

It would be for the sake of completing an incomplete aggregate of the |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses wisdom and vision of liberation superior to my own, to whom I could honor and respect and dwell in dependence on. Let me then honor, respect, and dwell in dependence on the very |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to which I have fully awakened.”

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

Then, bhikkhus, |Brahmā Sahampati::name of the Brahma who inspired the Buddha to teach [sahampati]|, perceiving with his own mind the train of thought in my mind, just as easily as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the Brahmā world and reappeared before the Blessed One. He draped his outer robe over one shoulder and raised his hands in reverence towards the Blessed One, and said to him: ‘So it is, Blessed One! So it is, Accomplished One! Venerable sir, those who were the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|s, |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|s in the past—those Blessed Ones too honored, respected, and dwelled in dependence just on the Dhamma itself. Those who will be the Arahants, perfectly Awakened Ones in the future—those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the perfectly Awakened One, honor, respect, and dwell in dependence just on the Dhamma itself.’

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.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of the Koliyan noblewoman |Suppavāsā::foremost female lay disciple of the Buddha among those who offer excellent items [suppavāsā]|. Having approached, he sat down on the prepared seat. Then Suppavāsā, the Koliyan noblewoman, with her own hands, served and satisfied the Blessed One with various kinds of excellent food. Then, when the Blessed One had finished his meal and put away his bowl, Suppavāsā, the Koliyan noblewoman, sat down to one side. As she sat to one side, the Blessed One said this to Suppavāsā, the Koliyan noblewoman:

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.

“Venerable sir, these various kinds of views that arise in the world—connected with |beliefs::doctrines, theories [vāde]| about the self or connected with beliefs about the world—|does the abandoning and relinquishing of these views come about in a bhikkhu who is attending only to the beginning [of his training]::Per the commentary on the middle length discourses, this question refers to one who has only reached the initial stages of insight meditation without attaining stream-entry. The type of abandonment under discussion is abandoning by wearing away, which is accomplished only by the path of the stream-entry. Venerable Mahā Cunda posed this question because some meditators were overestimating their achievement, thinking they had abandoned such views while they had not really eradicated them.|?”

The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

“Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

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.

The disciples of Gotama, always wake up thoroughly refreshed; Those who day and night, are continuously immersed in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|.

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.

‘One should evaluate pleasure, and knowing that, one should pursue inner happiness’—this was said. And in reference to what was this said? There are, bhikkhus, these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure. Whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on the five cords of sensual pleasure—this is called the enjoyment of sense desire, filthy pleasure, ordinary pleasure, ignoble pleasure. ‘It should not be indulged in, it should not be cultivated, or made much of. One should be fearful of such pleasure’ — thus I say.

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, as long as beings have |not directly known::have not experientially understood [nābbhaññāsi]|, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|, they do not, bhikkhus, dwell freed, |disentangled::disengaged, unfettered [visaṁyutta]|, and with minds released beyond limitations, in the world its deities, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners.

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.

“Here brahmin, the brahmin Gopaka Moggallāna said to me: ‘Is there, sir Ānanda, even one bhikkhu who is completely and perfectly endowed in every way with those qualities that were possessed by the sir Gotama when he became an Arahant, a perfectly Awakened One?’ I then replied to the brahmin Gopaka Moggallāna: ‘There is no single bhikkhu, brahmin, who possesses in each and every way all those qualities with which the Blessed One was endowed when he became an Arahant, a perfectly Awakened One. For brahmin, the Blessed One is the one who gives rise to the path not previously arisen, the producer of the path not previously produced, the declarer of the path not previously declared; he is the knower of the path, the expert in the path, the one skilled in the path. And now, disciples live following that path and become endowed with it afterwards.’ This, brahmin, was the discussion between me and the brahmin Gopaka Moggallāna that was interrupted when you arrived.”

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.”

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

Bhikkhus, if a bhikkhu should aspire: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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, formerly, when I was still living the household life, I was fully provided and endowed with the five cords of sensual pleasures—forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are wished for, charming, agreeable, endearing, sensual, and enticing. Māgaṇḍiya, I had three palaces: one for the rainy season, one for the winter, and one for the summer. For the four months of the rainy season, I resided in the rains’ palace, attended only by women musicians, and I did not descend to the lower level of the palace. But later, Māgaṇḍiya, having understood as they truly are the arising, the passing away, the gratification, the drawback, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now dwell without thirst, with a mind inwardly at peace. I see other beings, not free from lust for sensual pleasures, being devoured by craving, |burning with fever for::being tormented by, being afflicted by, being distressed by [pariḍayhamāna]| sensual pleasures, and indulging in sensual pleasures. But I do not envy them, nor do I take pleasure in that regard. Why is that? Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome mental states, which surpasses even divine bliss. Delighting in that, I do not long for what is inferior, nor do I take pleasure in that regard.

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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

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