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

“Bhikkhus, there are these three elements of escape. What three? 1) |Renunciation::going out state, rejection of sensual pleasure [nekkhamma]| is the escape from sensual pleasures, 2) the |formless [element]::immaterial state [āruppa]| is the escape from |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]|, and for 3) whatever is |conditioned::constructed, created, fabricated [saṅkhata]|, |dependently arisen::casually produced, arisen together from a cause [paṭiccasamuppanna]|—its cessation is the escape from it. These, bhikkhus, are the three elements of escape.”

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Remove |yearning::desire, greed [gedha]| for sensual pleasures, (Jatukaṇṇi,” said the Blessed One) “Having seen renunciation |as safety::as security, as peace, as rest [khemato]|; Do not |grasp::raise up, hold onto [uggahīta]| or |cast aside::reject, throw away [niratta]| anything, let neither of these be found within you.

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

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.

I shall relate the going forth — how the |clear-eyed one::who can see, gifted with sight [cakkhumant]| renounced; As he reflected and examined, he |came to favor::chose, preferred [samarocayi]| the life of renunciation.

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

And what are the six kinds of pleasure connected with renunciation? When, having known the |impermanence of::state of instability of, unreliability of, momentariness of [aniccatā]| forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are |impermanent::not lasting, transient, unreliable [anicca]|, |dissatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of sounds, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of mental objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these mental objects are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. These are the six kinds of pleasure connected with renunciation.

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.

A young deity asks how to escape the body, described as a defiled form with “nine openings” bound by greed. The Buddha explains that escape requires severing specific mental bonds - one must cut the “strap” of grudge and the “harness” of craving, and uproot all harmful desires.

“Having four postures and nine openings, filled up and bound with |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|; Born from defilement, O great hero! how does one escape from it?”

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering.

Ven. Sāriputta answers the question of what is difficult to do in the teaching and discipline, and what is difficult for one who has gone forth.

“|Going forth::becoming a monastic, novice ordination, renunciation [pabbajjā]|, friend, is difficult to do in this Dhamma and Vinaya.”

The Buddha describes the abandoning of greed as a security for non-returning.

“Bhikkhus, abandon one quality; I am your |guarantor::assurer, security [pāṭibhoga]| for |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]|. What one quality? Bhikkhus, abandon |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|; I am your guarantor for non-returning.

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

“There are these three roots of the unwholesome, bhikkhus. What are the three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a root of the unwholesome, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a root of the unwholesome. These, bhikkhus, are the three roots of the unwholesome.”

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

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

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

“Bhikkhus, there are these three |quests::searches, pursuits [esanā]|. What three? The quest for seeking sensual pleasure, the quest for |renewed existence::seeking existence [bhavesanā]|, and the quest for |seeking renunciation::seeking spiritual life [brahmacariyesanā]|. These are the three quests.”

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

“Bhikkhus, there are these three |quests::searches, pursuits [esanā]|. What three? The quest for seeking sensual pleasure, the quest for |renewed existence::seeking existence [bhavesanā]|, and the quest for |seeking renunciation::seeking spiritual life [brahmacariyesanā]|. These are the three quests.”

A deity asks the Buddha what wears out and what does not decay, what is the wrong way, what is the stain on the spiritual life, and what are the six fissures in the world where one's wealth does not last.

|Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is the obstacle to truth. Lifespan experiences disintegration day and night. |Opposite gender::lit. feminine gender [itthī]| is the stain of the spiritual life, in which this generation |is entangled::is attached, lit. is stuck [sajjati]|. |Spiritual practice::austerity, ascetic practice [tapa]| and the spiritual life— that is the bath without water.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Therefore, with a guarded mind, being in the domain of |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|; Led by |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]|, Having known |arising and passing away::appearance and disappearance, formation and dissolution [udayabbaya]|; The bhikkhu who masters dullness and drowsiness, abandons all bad destinations.”

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

‘Upstream,’ bhikkhus, is a designation for the |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|.

The Noble Eightfold Path is the path and the way of practice for the realization of awakening.

“Friend, this Noble Eightfold Path itself is the way to realize awakening, namely — |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]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. This, friend, is the path; this is the way of practice for the realization of awakening.”

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

1) |Thought of renunciation::thought related to giving up, letting go of sense pleasures [nekkhamma + vitakka]|, bhikkhus, gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 2) |Thought of good will::thought of benevolence, kindness, goodwill [abyāpādavitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. 3) |Thought of harmlessness::thought of non-harming, non-violence [avihiṁsāvitakka]| gives sight, produces clarity and creates insight, grows wisdom, is trouble-free and conducive to Nibbāna. These, bhikkhus, are the three wholesome thoughts which give sight, produce clarity and create insight, grow wisdom, which are trouble-free and conducive to Nibbāna.”

Greed, aversion, and illusion are internal impurities that act as one’s internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

“Bhikkhus, there are these three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 2) |Aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 3) |Illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. These, bhikkhus, are the three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries.”

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

And those who engage in |bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]| protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal, not external; therefore, they protect themselves.’”

The Noble Eightfold Path is the path and the way for the realization of Nibbāna.

“Friend, this Noble Eightfold Path itself is the way for the realization of this Nibbāna, namely — |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]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. This, friend, is the path, this is the way for the realization of this Nibbāna.”

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

“Just this, venerable sir, is the stream, namely the Noble Eightfold Path — |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]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|.”

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

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

The Buddha describes the true ascetic and brahmin as one who understands the four noble truths.

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

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

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

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

Nor by the experience of |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, which is not experienced by ordinary people; Let a bhikkhu not rest content, until he reaches the |complete wearing away of the mental defilements::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.

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

Those wise ones who are |intent on jhāna::devoted to meditation [jhānapasuta]|, who delight in |tranquility of renunciation::peace of giving up sensual pleasure [nekkhammūpasama]|— Even the gods |hold them dear::care for them [piyāyati]|, the |Awakened Ones::epithet of the Buddha, one who has fully understood [sambuddha]|, who are |mindful::attentive, fully present [satīmant]|.

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

And those who know the essential as essential, and the essenceless as essenceless; They attain the essence, being in the domain of |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|.

Verses depicting the path to liberation through the central metaphor of a serpent shedding its skin. Each stanza illustrates how a bhikkhu abandons defilements like anger, passion, craving, and conceit, thereby casting off attachment to this world and the next.

One who neither hastens forward nor lags behind, free from |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, [knowing] “All this diverges from the truth”; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

Dhammapada verses 235-255 emphasize on the urgency of striving swiftly, not being negligent, discerning gradually, stains of various qualities. A contrast is drawn on the lives of one who is shameless and one with a sense of right and wrong, on finding the faults of others and one’s own, and on the path of the Tathāgatas.

Know this, O good man, |unrestrained::uncontrolled [asaññata]| and with harmful mental qualities; Let not |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| and |false teaching::wrong views, unjust means, wrongdoing and misconduct [adhamma]|, |afflict::harm, oppress [randhayi]| you with suffering for a long time.

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.

“May I never come upon |fame::glory, prestige [yasa]| Nāgita, and may fame never catch up with me. One who does not gain at will—without trouble or difficulty—the |happiness::ease, comfort, pleasure, contentment [sukha]| of |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, the happiness of |seclusion::solitude [paviveka]|, the happiness of |tranquility::calmness, serenity, stillness, peace [upasama]|, the happiness of |awakening::enlightenment [sambodhi]|, as I do without trouble and without difficulty; [they] might |consent to::accept, permit [sādiyati]| that filthy pleasure, they might indulge in that |lethargic::sluggish, lit. stiffness [middha]| pleasure, the pleasure of |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|.”

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

2 Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: ‘Whatever is subject to arising, is subject to cessation.’ Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, self-assured, and independent of others in the Teacher’s instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

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

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

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

One who claims to be free from craving, |inclined to the forest::devoted to renunciation [vanādhimutta]|, yet, though freed, rushes back to craving; Look at that person! Freed, yet he hurries back to his very |chains::attachment, bondage, connection, fetter [bandhana]|!

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

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

The Buddha 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 intention? That which, bhikkhus, is an |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is called right intention, bhikkhus.

The Buddha rejects fame and the pleasure of gains, extolling seclusion and awakening. He disapproves of living near villages—even when collected—as it invites disturbance and attachment to acquisitions, honor, and praise. He approves forest dwelling—even if dozing or distracted—for it leads to unification, collectedness, and freeing an unliberated mind.

“May I never come upon |fame::glory, prestige [yasa]| Nāgita, and may fame never catch up with me. One who does not gain at will—without trouble or difficulty—the |happiness::ease, comfort, pleasure, contentment [sukha]| of |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, the happiness of |seclusion::solitude [paviveka]|, the happiness of |tranquility::calmness, serenity, stillness, peace [upasama]|, the happiness of |awakening::enlightenment [sambodhi]|, as I do without trouble and without difficulty; [they] might |consent to::accept, permit [sādiyati]| that filthy pleasure, they might indulge in that |lethargic::sluggish, lit. stiffness [middha]| pleasure, the pleasure of |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|.”

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

2 With a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: ‘Whatever is subject to arising, is subject to cessation.’ Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and independent of others in the Teacher’s instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

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.

> After the Buddha's passing, a record of what he said was maintained as an oral tradition. Those who heard the teachings would periodically meet with others for communal recitations of what they had heard and memorized. In due course, these recitations from memory were written down, laying the basis for all subsequent Buddhist literature. The Pāli Canon is one of the earliest of these written records and the only complete early version that has survived intact. Within the Pāli Canon, the texts known as the Nikāyas have the special value of being a single cohesive collection of the Buddha's teachings in his own words. These teachings cover a wide range of topics; they deal not only with renunciation and liberation, but also with the proper relations between husbands and wives, the management of the household, and the way countries should be governed. They explain the path of spiritual development—from generosity and ethics, through mind training and the realization of wisdom, all the way up to the attainment of liberation.”

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

What do you think, Sāḷha, is there |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|?”

The Buddha explains the three unwholesome roots and the three wholesome roots.

“Bhikkhus, there are these three unwholesome roots. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one’s relation to one’s actions.

While I was dwelling thus, having known the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|; I overcame all intoxications— intoxication with health, with youth, and intoxication with life— having seen peace in |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|; |Zeal::enthusiasm [ussāha]| then arose in me, as I clearly saw |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

There might be, however, venerable sir, for some venerable one, this thought: ‘This venerable one is established in renunciation only on account of mere faith.’ Indeed, venerable sir, this should not be viewed thus. The bhikkhu whose defilements are destroyed, who has fulfilled the spiritual life, done what had to be done, seeing no more duties of his own or any accumulation of the done, due to the wearing away of passion, being free of passion, is established in renunciation; due to the wearing away of aversion, being free of aversion, is established in renunciation; due to the wearing away of delusion, being free of delusion, is established in renunciation.

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

3 Here, Ānanda, there is a certain person who has |anger and pride::temper and superiority [kodhamāna]| ingrained within, and from time to time, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| arises within them. They have not heard the teachings, nor become learned in them, nor have they penetrated them by view, and they do not attain even temporary liberation. After the breakup of the body, after death, they go towards a state of decline, not towards distinction; they are indeed on a path of decline, not on a path of distinction.

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

In this case, friends, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |insight::understanding, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

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

What, bhikkhus, are the |impurities::imperfections, blemishes [upakkilesā]| [that defile] the mind? |Craving::greediness, wanting, yearning [abhijjhā]| and |unbalanced::excessive [visama]| |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| are the impurities that defile the mind, |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| is an impurity that defiles the mind, |anger::rage, wrath, fury, indignation [kodha]| is an impurity that defiles the mind, |resentment::bearing a grudge, harboring enmity [upanāha]| is an impurity that defiles the mind, |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is an impurity that defiles the mind, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is an impurity that defiles the mind, |jealousy::envy [issā]| is an impurity that defiles the mind, |stinginess::selfishness, meanness, tight-fistedness [macchariya]| is an impurity that defiles the mind, |hypocrisy::trickery, deceitfulness, dishonesty [māya]| is an impurity that defiles the mind, |treachery::conning, deviousness, scamming [sāṭheyya]| is an impurity that defiles the mind, |stubbornness::bullheadedness, inflexibility [thambha]| is an impurity that defiles the mind, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is an impurity that defiles the mind, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is an impurity that defiles the mind, |arrogance::haughtiness, self-importance [atimāna]| is an impurity that defiles the mind, |vanity::indulgence, excess, pleasure, intoxication [mada]| is an impurity that defiles the mind, |negligence::carelessness, heedlessness [pamāda]| is an impurity that defiles the mind.

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

3) When this was said: ‘This Dhamma is for one who is secluded, not for one who delights in company,’ with reference to what was this said? Here, bhikkhus, while a bhikkhu is dwelling secluded, bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, heads of other sects, and disciples belonging to other sects approach him. In each case, with a mind that slants, slopes, and inclines to seclusion, withdrawn, enjoying |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, he gives them a talk invariably concerned with dismissing them. When this was said: ‘This Dhamma is for one who is secluded, not for one who delights in company,’ it was in reference to this that this was said.

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

And what, bhikkhus, is right intention that is affected by defilements, partaking of merit, resulting in underlying attachment? |Intention of renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, |intention of non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, |intention of harmlessness::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is right intention that is affected by defilements, partaking of merit, resulting in underlying attachment.

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

And what, friends, is right intention? An |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]| — this, friends, is called right intention.

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

“Before my full awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me, ‘What if I divided my thoughts into two kinds?' Thus, bhikkhus, I made one part consist of the thoughts of |sensual desire::sensual pleasure [kāma]|, thoughts of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, and thoughts of |harm::injury, hurting, inflicting pain [vihiṃsā]|; and the other part consist of the thoughts of |relinquishment::renunciation, rejection of sensual pleasure [nekkhamma]|, thoughts of |good-will::kindness, friendliness, benevolence [abyāpāda]|, and thoughts of |non-harm::non-violence [avihiṁsā]|.

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

Then, Mahānāma the Sakyan approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have understood the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One in this way: ‘|Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is an |impurity::blemish, flaw, imperfection [upakkilesa]| that defiles the mind, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is an impurity that defiles the mind, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is an impurity that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, there are times when greed |occupies::obsesses, controls [pariyādāya]| and remains in my mind, aversion occupies and remains in my mind, illusion occupies and remains in my mind. I have wondered, venerable sir: ‘What quality within me has not yet been abandoned, by reason of which, there are times when greed, aversion, and illusion occupy and remain in my mind.’”

The Buddha describes the abandoning of contempt as a security for non-returning.

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

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

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

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.

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. This is called the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening.

The Buddha shares the four unwholesome practices of valuing anger, contempt, gain, and honor, and the four wholesome practices of valuing the good Dhamma instead.

“Bhikkhus, there are these four unwholesome practices. What four? 1) Valuing |anger::rage, wrath, fury, indignation [kodha]|, not valuing the |good Dhamma::good teaching, true doctrine, true nature of things, four foundations of mindfulness [saddhamma = sat + dhamma]|; 2) valuing |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, not valuing the good Dhamma; 3) valuing |acquisitions::gain, money, profit, possessions [lābha]|, not valuing the good Dhamma; 4) valuing |respect::honor, accolade, reverence [sakkāra]|, not valuing the good Dhamma. These are the four unwholesome practices.

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.

This is called |pleasure of giving up sensual pleasure::happiness of renunciation [nekkhammasukha]|, pleasure of solitude, pleasure of peace, pleasure of full awakening. I say of this kind of pleasure that it should be pursued, it should be cultivated, and it should be frequently practiced. I say that one should not be afraid of this pleasure.

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.

“What an |inauspicious sight::bad omen [duddiṭṭha]|, sir Bhāradvāja, we have seen! An inauspicious sight indeed. That we should have seen the bed of that so-called ascetic Gotama, that |destroyer of spiritual growth::Per MA, Māgaṇḍiya held the view that spiritual growth should be accomplished in the six senses by experiencing whatever sense objects one had not yet experienced, without clinging to the familiar. His view seems close to the contemporary attitude that intensity and variety of experience is the ultimate good and should be pursued without inhibitions or restrictions. And due to holding on to this view, he regarded the Buddha as someone who was ‘killing’ the spiritual development of learned Brahmins who trained in his Dhamma, which is based on renunciation of sensual pleasures [bhūnahu]|!”

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

“Here, Bhāradvāja, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and |examines::inspects, scrutinizes, investigates [samannesati]| him in regard to three kinds of things: things that provoke |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, things that provoke |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and things that provoke |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. ‘Are there in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’

The Buddha shares the four kinds of persons found existing in the world - those who value anger, contempt, gain, and honor, and those who value the good Dhamma instead.

“Bhikkhus, there are these four kinds of persons found existing in the world. What four? 1) One who |values::gives weight to, gives importance to, emphasizes on, reifies [garu]| |anger::rage, wrath, fury, indignation [kodha]|, who does not value the |good Dhamma::good teaching, true doctrine, true nature of things, four foundations of mindfulness [saddhamma]|; 2) one who values |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, who does not value the good Dhamma; 3) one who values |acquisitions::gain, money, profit, possessions [lābha]|, who does not value the good Dhamma; 4) one who values |respect::honor, accolade, reverence [sakkāra]|, who does not value the good Dhamma. These are the four kinds of persons found found in the world.

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

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

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

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

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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

Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:

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, resolutely set upon |striving::making effort, exerting [padhāna]|, I went to the |Nerañjarā::a river in ancient India, now identified with the modern Phalgu River or its tributary the Niranjana River, lit. the river with pure, clean water [nerañjarā]| river; As I was meditating with intense exertion, for |the attainment of::reaching [patti]| security from bondage—

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

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

An Anthology of Discourses from the Pali Canon

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

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

The Buddha 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.

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