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 Blessed One describes how beings are affected by respect and disrespect, and how this affects their rebirth. The true person is one who is collected, detached, and delights in the ending of grasping.

Bhikkhus, I have seen beings who, overcome by both respect and disrespect, and with minds overwhelmed, upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, in the realms of downfall, even in hell.

Devadatta’s wholesome nature was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

Devadatta’s good qualities were cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

Devadatta’s wholesome root was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha explains how a trainee and an arahant understand their respective attainments.

Thus have I heard—At one time, the Blessed One was dwelling at Kosambi, in Ghosita’s park. There, the Blessed One addressed the bhikkhus: “Is there a method, bhikkhus, by which a trainee bhikkhu, standing on the plane of a trainee, can understand: ‘I am a trainee,’ and an arahant bhikkhu, standing on the plane of an arahant, can understand: ‘I am an arahant’?”

The Buddha teaches the duality of the six sense bases and their respective objects.

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha describes how Devadatta caused a schism in the Saṅgha when his mind became obsessed with acquisitions, respect, and popularity.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

It may be that a woman, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity continue to occupy our minds.’ Thus, bhikkhus, you should train yourselves.”

It may be that a beauty queen, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity continue to occupy our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha compares acquisitions, respect, and popularity to a destructive force that cuts through deeply, and obstructs the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

Concerned with one’s reputation, |valuing acquisitions and respect::respecting material gains or profit and honor or reverence [lābhasakkāragārava]|; Rejoicing together with |associates::colleagues, friends, co-workers [amacca]|, Such a one is far away from the |exhaustion of the fetters::wearing away of the bonds that bind one to the cycle of existence [saṃyojanakkhaya]|.

The Buddha explains how even for an arahant, acquisitions, respect, and popularity are an obstacle to the attainment of pleasant abidings in this very life.

Therefore, Ānanda, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, Ānanda, you should train yourselves.”

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

Here, bhikkhus, I see a certain individual overwhelmed by both respect and disrespect, with his mind consumed by them, who after the breakup of the body, after death, is reborn in a state of loss, in the lower realms, in hell.

The Buddha uses different similes to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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 uses a simile of a golden bowl filled with powdered silver to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha uses a simile of a silver bowl filled with powdered gold to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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

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

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage using a simile of a fisherman casting a baited hook.

Bhikkhus, the term ‘fisherman’ is a designation for Māra the Evil One. The term ‘baited hook’ is a designation for acquisitions, respect, and popularity. Any bhikkhu who relishes and longs for arisen acquisitions, respect, and popularity is called a bhikkhu who has swallowed the hook, who has met with misfortune and disaster, and the Evil One can do with him as he wishes.

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

So too, bhikkhus, there is a certain bhikkhu who, overwhelmed by acquisitions, respect, and popularity, with his mind |consumed::obsessed, controlled [pariyādiṇṇa]| by them, dresses early in the morning, takes his alms bowl and outer robe, and enters a village or town for alms. There he would eat as much as he wants, he would be invited for the next day’s meal, and his alms-food would be plentiful. Returning to the monastery, he |boasts::brags, shows off [vikatthati]| in the midst of the community of bhikkhus: ‘I have eaten as much as I wanted, I have been invited for the next day’s meal, and my alms-food is plentiful. I am one who gains robes, alms food, resting place, and medicinal requisites, but these other bhikkhus have little merit and are |unimportant::of little influence, insignificant [appesakkha]|, and they do not gain robes, alms-food, resting place, and medicinal requisites.’ Overwhelmed by acquisitions, respect, and popularity, with his mind consumed by them, he looks down on other |well-behaved::honest [pesala]| bhikkhus. That will lead to the harm and suffering of that |misguided person::vain person [moghapurisa]| for a long time.

The Buddha compares acquisitions, respect, and popularity to a horsehair rope tied to one’s calf that cuts through deeply when pulled tightly, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

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.

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect and popularity, nor for the thought ‘Let people know me.’

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābha]|, respect, and popularity, nor for the thought ‘Let people know me.’ Rather, bhikkhus, this spiritual life is led |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]|, |for the purpose of letting go::for the sake of giving up [pahānattha]|, |for the purpose of dispassion::for the sake of detachment [virāgattha]|, and |for the purpose of cessation::for the sake of ending [nirodhatthaṃ]|.

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

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

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

‘May it not be, dear, that acquisitions, respect, and popularity come upon you while you are still a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| whose mind has |not yet reached the goal::not mentally attained, not reached Arahantship [appattamānasa]|.’ If, bhikkhus, acquisitions, respect, and popularity come upon a trainee bhikkhunī whose mind has not yet reached the goal, that becomes an obstacle for her.

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

“Bhikkhus, there are these five kinds of gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What five? 1) One gives a gift out of |faith::confidence, conviction, trust [saddha]|; 2) one gives a gift respectfully; 3) one gives a gift at a suitable time; 4) one gives a gift |unreservedly::not grasping in one’s thoughts [anuggahitacitta]|; 5) one gives a gift without injuring oneself or another.

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

Therefore, bhikkhus, you should train yourselves thus: ‘We will abandon the arisen acquisitions, respect and popularity, and we will not let the arisen acquisitions, respect, and popularity to continue |occupying::obsessing, controlling [pariyādāya]| our minds.’ Thus, bhikkhus, you should train yourselves.”

The Buddha explains how clearly understanding the arising, ending, and the way of practice leading to the ending in regard to acquisitions, respect, and popularity leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

“Bhikkhus, whoever among ascetics or brahmins does not clearly understand acquisitions, respect, and popularity as they truly are; does not clearly understand the |arising::appearance, origination [samudaya]| of acquisitions, respect; and popularity, does not clearly understand the |ending::cessation, termination [nirodha]| of acquisitions, respect, and popularity; and does not clearly understand the way of practice leading to the ending of acquisitions, respect, and popularity—they, bhikkhus, are not recognized by me as ascetics among ascetics or as brahmins among brahmins. Moreover, those venerable ones do not, in this very life, |personally experience::realize for oneself [sacchikatvā]| and attain the goal of asceticism or the goal of brahminhood through |direct knowledge::experiential realization [abhiññā]| and |abiding::dwelling, remaining, staying [viharanti]| in it.

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

3) And what kind of person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect? Here, bhikkhus, a certain person is |excelling::exceeding, distinguished [adhika]| in virtue, collectedness, and wisdom. Such a person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect. For what reason? [Because one considers:] ‘In such a way, in the areas where my development of virtue is deficient, it will be brought to fulfillment; and in the areas where my development of virtue is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of collectedness is deficient, it will be brought to fulfillment; and in the areas where my development of collectedness is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of wisdom is deficient, it will be brought to fulfillment; and in the areas where my development of wisdom is fulfilled, it will be assisted with wisdom in various respects.’ Therefore, such a person should be associated with, should be kept company with, and should be closely attended to with honor and respect.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought ‘Let people know me.’ But rather, bhikkhus, this spiritual life is lived |for the purpose of direct knowledge::for the sake of higher understanding [abhiññattha]| and |for the purpose of full understanding::for the sake of complete comprehension [pariññattha]|.”

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought ‘Let people know me.’ But rather, bhikkhus, this spiritual life is lived |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]| and |for the purpose of letting go::for the sake of giving up [pahānattha]|.”

Consciousness arises in dependence on the duality of the six sense bases and their respective objects. Contact arises through the meeting of these three things. Contacted, one feels, intends, and perceives.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

“Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the Teacher, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, 6) respect for |courteousness::hospitality, friendly reception [paṭisanthāra]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.”

Five ways to overcome arisen resentment

The Second Discourse on Removing Resentment

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

Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am |immersed in::afflicted with [otiṇṇa]| 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::can become evident [paññāyetha]|.’ When he has gone forth thus, he acquires |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|. |Delighted::pleased [attamana]| with those acquisitions, respect, and popularity, his intention is fulfilled. He exalts himself on account of them and disparages others thus: ‘I am one with acquisitions, respect, and popularity; these other bhikkhus are unknown and insignificant.’ On account of those acquisitions, respect, and popularity, he |becomes intoxicated [with self-importance]::becomes arrogant [majjati]|, acts with negligence, falls into |negligence::carelessness, heedlessness [pamāda]|, and being negligent, he dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Bhikkhus, there are these five ways to overcome resentment by means of which resentment that has arisen in a bhikkhu is completely overcome. What five?

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.

“Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciate, ordained [pabbajita]|. What five?

The Buddha explains how to deal with insult and abuse without arising resentment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the Blessed One was honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. The bhikkhu sangha was also honored, respected, revered, venerated, and received robes, alms food, lodging, and medicinal requisites for the sick. However, the wanderers of other sects were not honored, not respected, not revered, not venerated, and did not receive robes, alms food, lodging, and medicinal requisites for the sick.

The Buddha explains the four bases of a supportive relationship.

But since these means of being supportive exist, wise people respect them; thus they experience distinction, and are highly praised.”

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

[The Blessed One]: “Having given up conceit, |completely calm within::thoroughly settled within [susamāhitatta]|, with a pure mind, released in all respects; For one living |diligently::attentively, with care, with carefulness, heedfully [pamatta]| in the forest, would cross beyond the realm of death.”

The Buddha explains eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

1) One |gives::the act of giving or donating, with an intention to give [dāna]| after |assaulting::attacking, offending, disrespecting [āsajja]| [the recipient].

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

“There might be, friends. When, friends, a noble disciple understands aging and death, the origin of aging and death, the ending of aging and death, and the way of practice leading to the ending of aging and death — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is aging and death, what is the origin of aging and death, what is the ending of aging and death, what is the way of practice leading to the ending of aging and death? Aging of the various beings in the various orders of beings is the growing old, deterioration, frailty, graying, wrinkling of the skin, decline of lifespan, and weakening of faculties — this, friends, is called aging. And what, friends, is death? The passing away, dissolution, disintegration, the disappearance, dying, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty of various beings in their respective classes — this, friends, is called death. Thus this is aging and this is death— this, friends, is called aging and death. The origin of aging and death is birth, the ending of aging and death is the ending of birth, and the Noble Eightfold Path is the way of practice leading to the ending of aging and death, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.

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

“Bhikkhus, abandon one thing; I am your guarantor 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 thing? Bhikkhus, abandon |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|; I am your guarantor for non-returning.”

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.

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, 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. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

Bhikkhus, beings come together and associate according to disposition. The |faithful::confident, believing, devoted, trusting [saddha]| come together and associate with the faithful; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those with |fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |very learned::well educated, knowledgeable [bahussuta]| come together and associate with the very learned; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::with presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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

“One who, having fully known everything in all respects, does not |find pleasure in::is enamored with, is infatuated with, is attached to [rajjati]| anything anywhere; Such a one, has completely comprehended everything, and has transcended all suffering.”

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.

Fifth is |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, sixth is |terror::fear’s approach [bhīru]|; The seventh is |doubt::uncertainty, indecisiveness [vicikicchā]|, |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| and |stubbornness::bullheadedness, inflexibility [thambha]| are the eighth.

The Arahants of the past, present, and future have truly understood the Four Noble Truths.

At Sāvatthi.

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 expresses an inspired utterance after reflecting on his giving up of the perceptions and notions [born of] mental proliferation.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Blessed One was seated, reflecting on his own |giving up of the perceptions and notions [born of] mental proliferation::abandoning the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhāpahāna]|.

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

Therefore, one should honor them, and a wise person should respect them; With food and drink, with clothing and bedding; By massaging and by bathing, and by washing their feet.

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

“The bhikkhu who has good friends, who is |agreeable::deferential, polite, obedient [sappatissa]| and respectful; Acting according to the advice of friends, with |full awareness::attentiveness, clear and full comprehension [sampajañña]| and |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata, sati]|; Gradually attains, the |wearing away of all fetters::wearing away of all the chains, slow destruction of all the bonds [sabbasaṃyojanakkhaya]|.”

The Dhamma is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and feeling, and having seen with wisdom, completely exhausts mental defilements.

“Here, friend, 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. To this extent, the Blessed One has spoken of the directly visible Dhamma in a |provisional sense::qualified sense, in a certain respect [pariyāyena]|. ...

Nibbāna is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and feeling, and having seen with wisdom, completely exhausts mental defilements.

“Here, friend, 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. To this extent, the Blessed One has spoken of the directly visible Nibbāna in a |provisional sense::qualified sense, in a certain respect [pariyāyena]|. ...

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

When one has |evil desires::yearnings that produce harm [pāpiccha]|, is without shame and |disrespectful::disdainful, contemptuous [anādara]|; They produce unwholesome actions, and as a result, fall into a |state of misery::woeful destination [apāya]|.

Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.

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

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.

In one who sees no |mine-ness::possession, cherishing, sense of ownership [mamāyita]|, with respect to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| in every way; And who does not grieve over what is absent, he, indeed, is rightly called a “bhikkhu".

These two bright qualities protect the world - 1) sense of shame and 2) moral dread.

“Bhikkhus, these two bright qualities protect the world. What two? |Sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. If, bhikkhus, these two bright qualities did not protect the world, there would be no recognition of ‘mother’, ‘maternal aunt’, ‘maternal uncle’s wife’, ‘teacher’s wife’, or ‘the wives of the respected’. The world would fall into confusion, like goats, chickens, pigs, dogs, and jackals. But because, bhikkhus, these two bright qualities protect the world, there is recognition of ‘mother’, ‘maternal aunt’, ‘maternal uncle’s wife’, ‘teacher’s wife’, or ‘the wives of the respected’.”

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

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

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]|.”

Nine reflections by which a Bhikkhu can know that their mind is thoroughly cultivated with wisdom.

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

1) There are, bhikkhus, some ascetics and Brahmins claiming to be proponents of the |complete comprehension::full understanding [pariñña]| of all kinds of clinging. However, they do not rightly proclaim the complete comprehension of all kinds of clinging. They proclaim the comprehension of clinging to sensual pleasures, but they do not proclaim the comprehension of clinging to views, at rules and observances, and at a theory of self. And what is the reason for this? These respected ascetics and brahmins, bhikkhus, do not truly understand these three instances of clinging as they really are. Therefore, these ascetics and brahmins, while claiming to be proponents of the complete comprehension of all kinds of clinging, only proclaim the comprehension of clinging to sensual pleasures, but they do not proclaim the comprehension of clinging to views, clinging to rules and observances, and clinging to a theory of self.

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

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

The Buddha provides a detailed and rigorous method for examining a Teacher. By discerning the teacher’s mental qualities, through prolonged observation, questioning, and learning directly, one gradually realizes a certain aspect of the teaching and builds unshakeable confidence in both the teacher and the teachings.

“Bhikkhus, a bhikkhu who is an inquirer, not knowing how to encompass another’s mind, should examine the Tathāgata with respect to two kinds of |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| cognizable through the eye and through the ear thus: ‘Are there found in the Tathāgata any |defiled::tainted, corrupted [saṅkiliṭṭha]| mental qualities |cognizable::distinguishable, understandable [viññeyya]| through the eye or through the ear?’ When he examines him, he comes to know: ‘No defiled mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and 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]|, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, destructive, bad, or evil [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

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.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

“Lacking continuous effort and without concern, a |lazy::procrastinating, inactive person, indolent [kusīta]| person who is |weak in effort::low in energy, lacking in endurance, lacking determination [hīnavīriya]|; Overcome by dullness and drowsiness, without shame, and without respect; Such a bhikkhu is incapable, of reaching the highest awakening.

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.

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

“Wisdom, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of shame and fear of wrongdoing::conscience and concern, respect for oneself and others [hirottappa]| following along. For one who has arrived at wisdom, bhikkhus, right view arises; for one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness arises.”

The Buddha observes moths drawn to the light of oil lamps, and reflects on the nature of attachment.

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

Then King Pasenadi of Kosala descended from the palace and went to the Blessed One. Having approached him and paid his respects, he sat down to one side. Sitting there, King Pasenadi of Kosala said to the Blessed One: “Here, Venerable Sir, I was staying in the upper chambers of my palace with Queen Mallikā, and I said to her, ‘Mallikā, is there anyone dearer to you than yourself?' When asked this, Venerable Sir, Queen Mallikā replied to me, ‘No, great king, there is no one dearer to me than myself. But for you, great king, is there anyone dearer to you than yourself?' When she said this, Venerable Sir, I replied to Queen Mallikā, ‘For me too, Mallikā, there is no one dearer to me than myself.’”

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

“Bhikkhus, whatever ascetics and brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are. Whatever ascetics and brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are. Whatever ascetics and brahmins at present have fully awakened to things as they truly are, all of them have fully awakened to the Four Noble Truths as they truly are.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

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

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.

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

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced |limited psychic power::partial spiritual power, limited supernormal ability [iddhipadesa]|, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce limited psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing limited psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

Therefore, one should honor them, and a wise person should respect them; With food and drink, with clothing and bedding; By massaging and by bathing, and by washing their feet.

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

“Bhikkhus, there are four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure, having never been mingled. These principles are un-confounded and will remain so; they are respected and upheld by ascetics, brahmins, and the wise. What are these four?

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced the highest psychic powers, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce the highest psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing the highest psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

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

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

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

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

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

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

|Who is content::who is satisfied [santussaka]| and |easy to support::low maintenance [subhara]|, |with few duties::with little work [appakicca]|, living lightly; With calm faculties, |discerning::astute, wise [nipaka]|, |unassuming::courteous, respectful [appagabbha]|, not |greedy::desirous [giddha]| for supporters.

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

|Who is content::who is satisfied [santussaka]| and |easy to support::low maintenance [subhara]|, |with few duties::with little work [appakicca]|, living lightly; With calm faculties, |discerning::astute, wise [nipaka]|, |unassuming::courteous, respectful [appagabbha]|, not |greedy::desirous [giddha]| for supporters.

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.

Then the lay follower Visākha approached the bhikkhunī Dhammadinnā. Having approached and paid his respects to her, he sat down to one side. Once seated, the lay follower Visākha said this to the bhikkhunī Dhammadinnā:

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

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

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, any ascetics or brahmins in the past who were mighty and powerful, they all attained such might and power through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Any ascetics or brahmins in the future who will be mighty and powerful, they too will attain such might and power through the development and frequent practice of the four bases of psychic powers. Any ascetics or brahmins in the present who are mighty and powerful, they too have attained such might and power through the development and frequent practice of the four bases of psychic powers.

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

The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

“Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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

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

King Pasenadi asks the Buddha if there is one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. The Buddha explains that diligence is that one Dhamma.

At Sāvatthi.

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

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

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

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

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

“Bhikkhus, there are these two |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. Which two? One who does not see a transgression as a transgression, and one who does not accept |in accordance with the Dhamma::in accordance with the teaching, in accordance with the rule [yathādhamma]| when a transgression is being pointed out. These are the two immature persons, bhikkhus.

The Buddha explains how one can verify that they are a stream-enterer by reflecting on the five perilous animosities, the four factors of stream-entry, and clearly seeing with wisdom the noble principle of dependent co-arising.

At Sāvatthi.

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

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

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

At Sāvatthi.

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

He has no suitable wealth, nor does he perform meritorious deeds; Failing in both respects, he is like a blind person, with destroyed vision.

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

Whoever |plots against::injures, harms, deceives [dubbha]| one who is harmless, one who does no |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]|; That very evil befalls him, the one with a corrupt mind and |disrespectful::disdainful, contemptuous [anādara]|.

Affirming refuge in the Buddha, Dhamma, and Saṅgha, repeated three times, to nurture attentiveness, inquisitiveness, and receptivity when learning, reflecting, or practicing in line with the words of the Buddha.

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.

“Having heard of the hero free from desire for sensual pleasures,” (said the venerable Jatukaṇṇi), “I have come to ask the desireless one who has crossed over the flood; Speak about the state of peace, you of innate vision, Tell me about it, Blessed One, as it actually is.

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

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

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.

“Restraint with the body is good, good is restraint by speech; Restraint with the mind is good, good is restraint in all aspects; Restrained in every respect and conscientious, One is said to be protected.”

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

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

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

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

The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.

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

Then indeed, the venerable Sāriputta approached the Blessed One. Having drawn near and paid respects, he sat down to one side. Sitting to one side, the Blessed One said this to the venerable Sāriputta:

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

At Sāvatthi.

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.

This body is a city built of bones, plastered with flesh and blood; Within it dwell old age and death, along with |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| and |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|.

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

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.

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

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

When he hears a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, he is neither gladdened nor saddened; he abides equanimous, mindful and fully aware.

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

|Withdrawn::secluded [patilīna]|, |who is not deceitful::who is straightforward [akuhaka]|, not jealous, and not miserly; |Unassuming::courteous, respectful [appagabbha]|, not feeling disgust for others, and not engaged in |divisive talk::back-biting, denigration, slander [pesuṇeyya]|.

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.

A number of elder bhikkhus are discussing the meaning of the Buddha's words from the verse on ‘Metteyya’s Questions’ in the Sutta Nipāta. They each share a well-spoken explanation and then present it to the Buddha, who presents his intended meaning when he spoke those words.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

Once, the Blessed One was dwelling at |Ayujjhā::Ayodhya| on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

At Sāvatthi.

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

For one who is respectful, and regularly honors the elders; Four qualities grow: life span, beauty, contentment, and strength.

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.

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

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

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

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

“Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? 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::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans.”

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.

Even if for a whole lifetime, an immature person, |associates closely with::honors, respects [payirupāsati]| a wise person; They do not understand the Dhamma, just as a spoon does not know the taste of soup.

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.

Not |by mere eloquence::virtue of polished conversation, mere polite speech [vākkaraṇamattena]|, or by |outward appearance::beauty of complexion [vaṇṇapokkharatāya]|; does one become a |good::respectable, of distinguished quality [sādhurūpa]| person, if they are |envious::jealous, covetous [issukī]|, |miserly::stingy, greedy [maccharī]|, or |deceitful::dishonest, cunning [saṭha]|.

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

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

The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

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

The Buddha visits the dying lay disciple Dīghāvu and guides him to reflect on his solid foundation of faith and virtue (stream-entry), and then on deeper insights into impermanence. After his death, the Buddha declares him a wise non-returner, now bound for final Nibbāna.

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

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

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

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

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

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

Then the preceptor taking his pupil with him, approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the preceptor said to the Blessed One: “Venerable sir, this bhikkhu says: ‘At present, I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings.’”

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.

Hard is the life of one |with a sense of right and wrong::having conscience [hirīmant]|, |continuously::regularly, reliably [nicca]| |seeking purity::seeking the good [sucigavesī]|; |Not sluggish::not stuck [alīna]| and |unassuming::courteous, respectful [appagabbha]|, living a pure life and seeing clearly.

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

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

Then the Venerable Sāriputta attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyi]| from that very illness. Then Cunda, the novice monk, having taken the alms bowl and outer robe of the Venerable Sāriputta, went to Sāvatthi, to the Jeta’s Grove, Anāthapiṇḍika’s park, to where the Venerable Ānanda was. Having approached, he paid respects to the Venerable Ānanda and sat down to one side. Sitting to one side, Cunda, the novice monk, said to the Venerable Ānanda:

Using the example of a king’s elephant on the battlefield, the Buddha presents two contrasting scenarios - In one case, a person, overwhelmed by enticing sights, sounds, smells, tastes, and touches is unable to collect and settle the mind; in the other, a person patiently endures without becoming infatuated with external objects, and is able to compose and stabilize the mind amidst sensory contact.

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]|.”

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

“One should not strive |indiscriminately::in all instances, in every respect [sabbattha]|, nor should one be subject to another; One should not live relying on another, nor should one trade against the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”

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

5 Venerable sir, when I attend upon a bhikkhu, I do so with proper respect, not without respect. This, venerable sir, is the fifth wonderful and marvelous quality that is found in me.

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

‘The far shore,’ bhikkhu, is a designation for the |six external sense bases::the six external sense objects—forms, sounds, smells, tastes, tangibles, and mental objects—that correspond to the six internal sense bases and serve as their respective fields of experience [cha + bāhira + āyatana]|.

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

And what, bhikkhus, is aging and death? The aging is the aging of various beings in their respective species, the wear and tear, the breaking down, the falling apart, the wrinkling, and the decline of life, the maturity of the faculties. This is called aging. The cutting off from, the passing away from, the dissolution of, the disappearance of, the dying, the completion of time, the breaking up of the aggregates, the laying down of the body, of various beings in their respective species. This is called death. Thus, this is aging and this is death; this is called, bhikkhus, aging and death.

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

Then, Nandamātā, the female lay disciple, having melodiously chanted the Way to the Far Shore, became silent. Then, the great king Vessavaṇa, understanding that Nandamātā had finished her chanting, expressed approval, saying, “Well done, |sister::respectful address to a woman [bhaginī]|, well done, sister!”

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

5 Venerable sir, when I attend upon a bhikkhu, I do so with proper respect, not without respect. If a venerable one teaches me the Dhamma, I listen to it attentively, not carelessly. If he does not teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the fifth wonderful and marvelous quality that is found in me.

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|.

These are the four perils to be expected for one entering the water. Similarly, bhikkhus, there are these four perils to be expected for a |son of a good family::respectable young person [kulaputta]| who has gone forth from the household life into homelessness in this |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]|. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of carnivorous fish.

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

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

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

2 Here again, bhikkhus, a bhikkhu might say: ‘In a such and such residence, there dwells a |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]| with an |elder bhikkhu::senior bhikkhu [sathero]| and respected leaders. I have heard this directly from that community, learned it in the presence of that community — this is the Dhamma, this is the Vinaya, this is the teacher’s instruction.’ Bhikkhus, that bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, then a conclusion should be reached: ‘Certainly, this is not the word of the Blessed One, the Arahant, the perfectly Awakened One; rather, that community has misunderstood.’ Thus, bhikkhus, it should be discarded.

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.

From whom one would learn the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, as taught by the perfectly Awakened One; That one should be revered with respect, like a brahmin [priest] honors the sacred fire.

Upon learning that he was not awakened, Bāhiya travels a great distance to seek the Buddha. Upon arriving, he sees the Buddha on alms round and begs for urgent instruction despite the hour. The Buddha gives him a terse training to see only the seen, heard, sensed, and cognized—without clinging. Bāhiya realizes the Dhamma immediately, only to be killed by a charging cow shortly after. The Buddha declares his attainment and honors him.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, Bāhiya of the |Bark Cloth::dressed in bark strips [dārucīriya]| was living in |Suppāraka::an ancient western seaport, modern-day Nala Sopara [suppāraka]|, by the seashore. He was honored, respected, revered, worshipped, and esteemed. He was a recipient of the four requisites: robes, alms-food, lodging, and medicines. Then, while Bāhiya was alone in seclusion, the following |train of thought::reflection, contemplation [parivitakka]| arose in his mind: “Whoever in the world are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have entered the |path to Arahantship::way of practice to the full awakening [arahattamagga]|, I am one of them.”

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 seclusion only for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|.’ 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 seclusion; due to the wearing away of aversion, being free of aversion, is established in seclusion; due to the wearing away of delusion, being free of delusion, is established in seclusion.

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

Then the venerable Ānanda approached the Blessed One; having approached, after paying respects to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:

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

“Here, bhikkhus, a certain person engages in |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|, |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, and |mental misconduct::yearning with strong eagerness and desire, having ill will or hatred, delighting in harm [manoduccarita]|. Having engaged in misconduct by way of body, speech, and mind, after the breaking up of the body at death, they are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. Bhikkhus, then the hell wardens seize that person by both arms and present them to |King Yama::lord of the underworld, who acts as a moral examiner and questions the recently deceased about their failure to heed the divine messengers—aging, illness, and death. He reminds beings that they alone are responsible for their past deeds [yama]|, saying: ‘This man, your majesty, did not respect their mother, did not respect their father, did not respect ascetics, did not respect the |Brahmans::a title used by the Buddha for an Arahant, an awakened being [brahmañña]|, and did not respect the elders in their family. May your majesty impose due punishment on him.’

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.

His fellow practitioners hold him in esteem, thinking: ‘This venerable one lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher. Surely, this venerable one knows and sees clearly.’ This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.

An Anthology of Discourses from the Pali Canon

### 4. The Happiness Visible in This Present Life 1. Upholding the Dhamma in Society 1. The King of the Dhamma - AN 3.14 2. Worshipping the Six Directions - DN 31 2. The family 1. Parents and Children 1. Respect for Parents - AN 4.63 2. [Repaying One’s Parents - AN 2.33](/an2.33) 2. Husbands and wives 1. Different Kinds of Marriages - AN 4.53 2. [How to Be United in Future Lives - AN 4.55](/an4.55) 3. Seven Kinds of Wives - AN 7.59 3. [Present Welfare, Future Welfare - AN 8.54](/an8.54) 4. Right livelihood 1. Avoiding Wrong Livelihood - AN 5.177 2. The Proper Use of Wealth - AN 4.61 3. [A Family Man’s Happiness - AN 4.62](/an4.62) 5. The Woman of the Home - AN 8.49 6. The Community 1. Six Roots of Dispute and Six Principles of Cordiality - MN 104 2. Purification Is for All Four Castes - MN 93 3. Seven Principles of Social Stability - DN 16 4. The Wheel-Turning Monarch - DN 26 5. Bringing Tranquility to the Land - DN 5

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

Further, Upavāṇa, the bhikkhu, having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, experiences the sound as well as passion for the sound. Since passion exists within him regarding sounds, he discerns: ‘There is passion within me regarding sounds.’ In that, Upavāṇa, the bhikkhu—having heard a sound with the ear, and experiencing the sound and passion for the sound, and since passion exists within him regarding sounds—discerns: ‘There is passion within me regarding sounds.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

The four things that lead to the growth of wisdom.

“Bhikkhus, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true Dhamma, |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso manasikāra]|, and practicing in accordance with the Dhamma. These are the four things that lead to the growth of wisdom.”

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

Then, the laywoman Migasālā approached Venerable Ānanda. After approaching, she paid her respects to him and sat down to one side. Sitting to one side, Migasālā addressed Venerable Ānanda, saying, “Venerable Ānanda, just how should this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination |in the next life::in a future existence [abhisamparāya]|?

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 be dear, agreeable, respected, and worthy of veneration among my |spiritual companions::fellow bhikkhus, fellow lay practitioners [sabrahmacāri]|,’ then he should be one who practices fully in |virtue::ethical conduct, moral integrity [sīla]|, be 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]|.

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.

Now although that bhikkhu by eating that alms food passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. For what reason? Because that will lead him for a long time to having few wishes, contentment, |effacement::expunging, wiping out, slowly grinding away [sallekha]|, being easy to support, and |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|.

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.

1) What, bhikkhus, is the case of taking up practices that is pleasant now but ripens as suffering in the future? Bhikkhus, there are certain ascetics and brahmins who hold this doctrine and view: ‘There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the |full understanding::complete comprehension [pariñña]| of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breakup of the body, after death, are reborn in a |state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. There they experience painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’

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

“There is this possibility, bhikkhus, that some misguided person here, unwise, immersed in |ignorance::inclined to not examine and verify|, under the sway of craving, might thus misinterpret the teaching: ‘So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' Bhikkhus, you should be well-trained to respond to such questions, in every respect, regarding these various teachings.

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 construct 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.

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.

Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: “There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |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]|, |undiscerning::without wisdom [duppañña]|, and uninformed—these, friend Gotama, do not live in close association with you.

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

Moreover, Ānanda, a disciple of the Noble Ones, who respects the Noble Ones and is skilled and well-trained in their Dhamma, who respects virtuous people and is skilled and well-trained in their Dhamma, does not remain entangled or afflicted by identity view; he truly understands the escape from any arisen identity view. For him, that identity view and its underlying tendency are abandoned.

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.

Those who fall back to |past actions::past deeds, past kamma [pubbekata]| as the |essential::fundamental, substantial [sāra]| truth have no |inclination::wish, desire, interest [chanda]| [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.

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 have heard it said, good Kaccāna, that ‘Kaccāna the recluse does not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them.’ Is this true, good Kaccāna? Is it correct that you, Kaccāna, do not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them? This is not proper, good Kaccāna.”

The Buddha describes the eight ways in which a woman binds a man.

“Bhikkhus, a woman binds a man in eight ways. What eight?

The Buddha describes the eight ways in which a man binds a woman.

“Bhikkhus, a man binds a woman in eight ways. What eight?

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.

At Sāvatthi.

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.

“Surely, when these venerable ones honor, respect, revere, and venerate someone, it is indeed someone who should be honored, respected, revered, and venerated. For if these venerable ones did not honor, respect, revere, and venerate that person, then who would they honor, respect, revere, and venerate—and dwell relying upon?”

The four bases of psychic powers that should be developed for the full understanding of passion, desire, and attachment.

Bhikkhus, for the full understanding of passion, desire, and attachment, four qualities should be developed. What are these four?

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.

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins desiring |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of desiring acquisitions, respect, and popularity, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands desiring acquisitions, respect, and popularity. I am |with few wishes::content [appicchatā]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with few wishes.’ Seeing in myself this quality of being with few wishes, I became even more at ease in dwelling in the forest.

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

It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhus act with honor, respect, reverence, and veneration towards me, and not act with honor, respect, reverence, and veneration towards another bhikkhu!’ And it is possible that the bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards that bhikkhu. Thinking thus, ‘The bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.

11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.

“Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [metta]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eleven benefits can be expected.

The four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that ‘This is the truth’ are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |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]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that ‘This is the truth’ are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |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]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The Buddha reviews the multitude of harmful and unwholesome mental qualities he has abandoned, and the multitude of wholesome mental qualities he has developed to completion.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, the Blessed One was sitting, |reviewing::reviewing on, looking at [paccavekkhamāna]| the multitude of |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities he had abandoned, and the multitude of |wholesome::healthy, beneficial, useful [kusala]| mental qualities that he had |developed to completion::cultivated to maturity [bhāvanāpāripūri]|.

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

There is no other single factor as helpful as wise attention for a trainee bhikkhu who is aspiring for the highest goal.

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

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five hindrances.

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |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]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five lower fetters.

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |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]|. These are the five lower fetters.

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |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]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.

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

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five lower fetters.

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |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]|. These are the five lower fetters.

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

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

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

“Bhikkhus, there are these four bases of psychic powers. What four?

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

“Bhikkhus, there are eight |grounds::basis [vatthu]| for giving. What are the eight?

The Buddha explains the importance of good friendship in the development and cultivation of the noble eightfold path.

At Sāvatthi.

Good friendship is greatly beneficial for the arising, development and extensive cultivation of the Noble Eightfold Path.

At Sāvatthi.

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

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

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

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

Developing the four bases of psychic powers can lead from the near shore to the far shore.

“Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, lead from the near shore to the |far shore::beyond, across, over, epithet of Nibbāna [pāra]|.

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.

“But what, sir Gotama, is most helpful for paying respect? We ask sir Gotama about the thing most helpful for paying respect.” “Visiting is most helpful for paying respect, Bhāradvāja. If one does not visit [a teacher], one will not pay respect; but because one visits, one pays respect. That is why visiting is most helpful for paying respect.”

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.

“It is not burdensome for me, sir Gotama, when there are good men and a respectable person as yourself seated [in the assembly].”

The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

“Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does accomplishment in wise attention precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu accomplished in wise attention and careful attending, it is expected that he will develop and extensively cultivate the noble eightfold path.

Endowed with the mental qualities of harmful conduct and views, one is reborn in hell.

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

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

“Just as, bhikkhus, the forerunner and the precursor of the sunrise is the dawn; so too, bhikkhus, the forerunner and precursor for the arising of the Noble Eightfold Path in a bhikkhu is the |accomplishment of virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu accomplished in virtue, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

The venerable Mogharāja asks the Buddha how to look upon the world so that the King of Death does not see one. The Buddha advises to look upon the world as empty, being ever mindful, and to uproot the sense of self.

“Twice I have asked |Sakka::man of the Sakyan race, referring to the Buddha here [sakka]|,” (said the venerable Mogharāja), “but the One with Vision did not answer me; Yet I have heard that the divine sage, answers upon the third request.

One is not purified by water or fire offerings, but through truth and Dhamma.

Thus have I heard—At one time, the Blessed One was dwelling near |Gayā::name of a village [gayā]|, on |Gayā peak::name of a rock hill near Gayā; lit. Gayā's head [gayāsīsa]|. And at that time, many matted hair ascetics, during the cold winter nights in the thick of the winter season, when snow was falling, were surfacing and submerging in the Gayā river, repeatedly immersing themselves, pouring water over their bodies, and making fire offerings, thinking, “Through this, there is purification.”

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

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

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

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

The Buddha describes the ultimate goal and the way of practice leading to the ultimate goal. The ultimate goal is a synonym for Nibbāna.

“I will teach you, bhikkhus, about the ultimate goal and the way of practice leading to the ultimate goal. Listen to this.

Six qualities to dwell in ease, without distress, without anguish - 1) thoughts of relinquishment, 2) non-ill will, 3) non-harming, 4) perceptions of relinquishment, 5) non-ill will, 6) non-harming.

“Bhikkhus, endowed with six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected. What six? With thoughts of sensuality, ill will, and harming, and with perceptions of sensuality, ill will, and harming — bhikkhus, endowed with these six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected.”

The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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

An awakened person has transcended fear through going beyond their own attachments.

Thus have I heard—At one time, the Blessed One was staying in |Pāvā::name of a city, presently Pawapuri|, at the Ajakalāpaka shrine, the |burial site::grave, burial mound [cetiya]| of the |native spirit::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]| Ajakalāpaka. At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down. Then the native spirit Ajakalāpaka, wishing to arouse fear, trepidation, and hair-raising awe in the Blessed One, approached him. Drawing near, the spirit stood not far from the Blessed One and made strange, unsettling sounds three times: “Akkulo! Pakkulo!" He then said, “This is your |demon::evil spirit [pisāca]|, ascetic!”

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.

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

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

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

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

The four bases of psychic powers are noble and lead to liberation.

“Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, are noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|; they lead one who practices rightly to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.

The Buddha answers Tissa Metteyya's questions about who is content in the world, who is not perturbed, and who has gone beyond the net of existence.

“Who here is |content::satisfied, pleased [santusita]| in the world?” (said the venerable Tissa Metteyya) “For whom is there no |perturbation::agitation, disturbance, movement, turmoil [iñjita]|? Having |directly known::experientially understood [abhiññāya]| |both ends::a pair of boundary points or conditions [ubhonte]|, who does not get |entangled::smeared, stuck [lippati]| in the middle through wisdom? Whom do you call a great man? Who here has gone beyond |stitching [existence]::A metaphor for craving, for craving sews into production this or that state of existence; lit. seamstress, needlewoman. Read [AN 6.61](/an6.61) discourse for an explanation on this. [sibbinī]|?”

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

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

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

At Sāvatthi.

Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? Passion for form, passion for the formless, conceit, restlessness, and ignorance — these, bhikkhus, are the five higher fetters.

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

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

A person who has done good, has done what is wholesome, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds, does not feel remorse.

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

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

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

There are few in the world, who having obtained great wealth, neither become arrogant nor negligent, do not become obsessed with sensual pleasures, and do not act wrongly towards others.

At Sāvatthi.

The elephant’s footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

“Bhikkhus, just as whatever kinds of footprints there are of creatures that roam the jungle, all of them are included within the elephant’s footprint; the elephant’s footprint is considered to be the foremost of them because of its size. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is considered the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

“Bhikkhus, just as dawn precedes and predicts the rising of the sun, so too, bhikkhus, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

For one |craving::wanting, desiring [kāmayamāna]| |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, if that works out well for that person; Surely they are |delighted::exhilarated, thrilled [pītimana]|, having obtained what they wanted.

The Buddha explains the nature of aging and the impermanence of life in these verses, as well as the state of an Arahant.

Indeed, life is brief, Even a hundred years pass swiftly by; Whoever may live beyond this, Still, ultimately, is worn away by old age.

The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

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

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

“Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final |knowledge::enlightenment| in this very life 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 three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

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

When the four bases of psychic powers are developed and frequently practiced, they lead to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, and to Nibbāna.

“Bhikkhus, when the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are developed and frequently practiced, they lead to complete |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, and to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

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

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

Then, bhikkhus, wandering gradually, I arrived at Varanasi, in the Deer Park at Isipatana, where the group of five bhikkhus were staying. The group of five bhikkhus saw me approaching from a distance, and they spoke to one another: ‘Friends, here comes the ascetic Gotama, who has given up his striving and turned back to a life of ease. We should not pay respects to him, nor rise to greet him, nor receive his alms bowl and outer robe. However, a seat should be prepared, and if he wishes, he may sit.’ But, bhikkhus, as I approached, the group of five bhikkhus could not maintain their agreement. Some came forward to receive my alms bowl and outer robe, some prepared a seat, and some set out water for washing my feet. However, they addressed me by name and as ‘friend.’

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

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

The Buddha observes the King Pasenadi as huffing and puffing and advises him on moderation in eating.

At Sāvatthi.

For whomever the four bases of psychic powers are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

“Bhikkhus, for whomever the |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are neglected, the noble way of practice leading to the complete |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| is also neglected. For whomever the four bases of psychic powers are |undertaken::aroused, applied [āraddha]|, the noble way of practice leading to the complete ending of suffering is also undertaken.

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

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

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus:

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

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

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

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

The Buddha, after walking back and forth in the open air for much of the night, lies down in the lion's posture. Māra approaches him and taunts him for sleeping.

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

The Buddha describes the diversity of elements that shapes one’s experience.

At Sāvatthi.

The Buddha expresses an inspired utterance to Visākhā on how all under another’s control brings suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. At that time, |Migāramātā Visākhā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| had some matter |dependent on::associated with, attached to, bound to [paṭibaddha]| King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

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

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

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

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

The Buddha shares the consequences of causing division within the monastic community.

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

The Buddha describes the diversity of the external elements - 1) the forms, 2) sounds, 3) smells, 4) tastes, 5) tangible objects, and 6) mental objects.

At Sāvatthi.

The Venerable Sāriputta describes his experience of the first jhāna.

At one time, the Venerable Sāriputta was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, early in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he approached the Dark Forest for the day’s abiding. Having entered the Dark Forest, he sat down at the foot of a certain tree for the day’s abiding.

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]| in the Great Wood, in the Hall with the Peaked roof. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

“Bhikkhus, before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I developed and frequently practiced five qualities. What five?

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

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

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

At Sāvatthi.

The Buddha defines a sage, a Brāhmaṇ not by birth, but as one who has cast off harmful qualities and is always mindful.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. Now at that time, the Venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|, Venerable |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]|, Venerable |Mahākassapa::foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great [mahākassapa]|, Venerable |Mahākaccāna::foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati [mahākaccāna]|, Venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]|, Venerable |Mahākappina::foremost disciple of the Buddha in instructing the monks; lit. great Kappina [mahākappina]|, Venerable Mahācunda, Venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, Venerable |Revata::Venerable Revata is regarded as the foremost disciple of the Buddha in forest dwelling [revata]|, and Venerable Nanda approached the Blessed One.

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.

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |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]|.

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

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

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

Some indeed speak with a |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]| mind, while others indeed speak with |an honest mind::a good heart [saccamana]|; The sage does not get involved in an arisen |debate::argument, dispute [vāda]|, therefore, he has no |hard-heartedness towards::hardness towards, coldness towards, barrenness towards [khila]| anyone.

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

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

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness.

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

Thus have I heard—At one time, the Blessed One was dwelling among the Sakyans, in a town named Nagaraka, a market town of the Sakyans. Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Venerable Ānanda said to the Blessed One:

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

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

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

At Sāvatthi.

The Buddha explains why Venerable Pilindavaccha addresses the bhikkhus with the term ‘outcaste’.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. Now, at that time, venerable Pilindavaccha was addressing the bhikkhus with the term ‘outcaste’. Then, several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. While seated to one side, those bhikkhus said this to the Blessed One: “Venerable sir, venerable Pilindavaccha is addressing the bhikkhus with the term ‘outcaste’.”

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

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

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

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

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

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

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

Stuck in the cave [of ignorance], enveloped by many layers, stands deeply mired in |delusion::illusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; Such a one is far from |seclusion::solitude, detachment [viveka]|, For sensual pleasures in the world are not |easily abandoned::easy to renounce, easy to give up [suppahāya]|.

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

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

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.

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

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

“Friend Sāriputta, it is said ‘Awakening, awakening.’ But what, friend, is this |awakening::awakened state, enlightenment [arahatta]|?”

The Buddha teaches the four establishments of mindfulness as the one-way path for the purification of beings and for the personal realization of Nibbāna.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

|Diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

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

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

Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.

Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

“Bhikkhus, I will teach you about psychic powers, the basis of psychic powers, the development of the bases of psychic powers, and the way of practice leading to the development of the bases of psychic powers. Listen to this.

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.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

At Sāvatthi.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

At Sāvatthi.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

“One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is |accomplishment of virtue::being accomplished in ethical conduct [sīlasampadā]|. For a bhikkhu who is accomplished in virtue, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

From harm to oneself, fear arises, Observe the people involved in conflicts; I will recount the urgency of awakening, as it has profoundly stirred within me.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

“Bhikkhus, there are these three types of persons existing in the world. What three? The person with a mind like a sore, the person with a mind like lightning, and the person with a mind like a diamond.

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.

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

The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

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

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

Once, the venerable Sāriputta was dwelling in the Magadhan lands, in the village of Nālaka. Then, the wanderer Jambukhādaka approached the venerable Sāriputta. After approaching, he exchanged greetings with the venerable Sāriputta. After the exchange of courteous and polite conversation, he sat down to one side. Sitting to one side, the wanderer Jambukhādaka said to the venerable Sāriputta:

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the way of practice leading to its cessation.

“Bhikkhus, the world has been fully comprehended by the Tathāgata. The Tathāgata is detached from the world. Bhikkhus, the arising of the world has been fully comprehended by the Tathāgata, and it has been abandoned by the Tathāgata. Bhikkhus, the cessation of the world has been fully comprehended by the Tathāgata, and it has been realized by the Tathāgata. Bhikkhus, the way of practice leading to the cessation of the world has been fully comprehended by the Tathāgata, and it has been developed by the Tathāgata.

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

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

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

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

If one considers oneself |dear::beloved [piya]|, one should guard oneself well; In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|, the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.

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

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

One who engages in good conduct by body, speech, and mind is dear to themselves.

At Sāvatthi.

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

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

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

Bhikkhus, I do not see any other single quality causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|. For one who has aroused energy, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

Then the Venerable Sāriputta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated there, the Venerable Sāriputta addressed the Blessed One thus:

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

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

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past bhikkhus have, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, attained the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, abided therein, all of them did so through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Bhikkhus, whoever in the future bhikkhus will, through the wearing away of the mental defilements, attain the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, will abide therein, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present bhikkhus are, through the wearing away of the mental defilements, attaining the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, are abiding therein, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic powers.

“'This is the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, |wisdom::distinctive knowledge, discernment [paññā]|, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration should be developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration has been developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

“Bhikkhus, I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. For one with good friends, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.”

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

“Bhikkhus, there are these four cases of deeds. What four?

The eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

The Blessed One said this:

The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

At Sāvatthi.

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

At Sāvatthi.

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

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

At Sāvatthi.

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 explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

“Bhikkhus, I do not see any other single quality that leads to such great harm as |negligence::carelessness, heedlessness [pamāda]|. Negligence, bhikkhus, leads to great harm.”

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

At Sāvatthi.

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

At Sāvatthi.

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

### Hindrances

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

“Bhikkhus, there are two hopes that are difficult to abandon. What are the two? The |hope for acquisitions::desire for gain, expectation of acquisition [lābhāsā]| and the |hope for long life::desire for long life, expectation of existence [jīvitāsā]|. These, bhikkhus, are the two hopes that are difficult to abandon.”

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

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

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

At Sāvatthi ... There the Blessed One said this:

The Buddha explains why he is called the Tathāgata, the one who has perfectly understood the world, its arising, cessation, and the way of practice leading to its cessation.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences.

At Sāvatthi.

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

“Bhikkhus, just as the |rafters::support beams, wooden framework of a thatched roof [gopānasī]| of a building with the peaked roof all slope towards the peak, incline towards the peak, and meet together at the peak, so too, bhikkhus, whatever wholesome qualities there are, they all slope towards |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, incline towards diligence, and meet together in diligence; diligence is considered to be the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

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

“Bhikkhus, these are the Four Noble Truths. What 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 explains what causes the hindrances to arise and how to abandon them.

“Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands.”

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.

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

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

### Toleration of harmful thoughts

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

At one time, the Blessed One was dwelling at |Āḷavi::name of a town and the surrounding country where the Buddha often stayed and taught. Geographically, Āḷavī was located between Sāvatthi and Vesāli [āḷavī]|, at the Aggāḷava shrine. There the Blessed One addressed the bhikkhus:

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

All fear |punishment::rod, stick [daṇḍa]|, all fear death; Considering others like oneself, one should neither |kill::beat, strike, thrash, stab, execute [hanati]| nor cause to kill.

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

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

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic powers.

Then the Blessed One addressed the bhikkhus: “What do you think, bhikkhus? Through the development and frequent practice of what qualities has the bhikkhu Moggallāna become so mighty and powerful?”

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

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

The Buddha explains that all bhikkhus should cultivate the four establishments of mindfulness, clarifying how the practice serves different purposes based on one's development - for new bhikkhus to know reality, and for trainees to gain full understanding. The perfectly awakened ones also abide in them, now disentangled.

At one time, the Blessed One was dwelling among the Kosalans at the brahmin village of |Sālā::name of a Brahman village in Kosala [sālā]|. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

“Bhikkhus, if a bhikkhu, relying on |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, attains |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attains |unification [of mind]::one-pointedness, concentration, oneness [ekaggatā]|—this is called ‘collectedness arising from aspiration.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘|intentional constructs of striving::intentional effort [padhānasaṅkhāra]|.’ Thus, this aspiration, this collectedness arising from aspiration, and accompanied by intentional effort — this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from aspiration and intentional effort.

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 |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.

The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.

“From where do quarrels and disputes arise, |lamentation::wailing, crying [parideva]|, |sorrow::grief, sadness [soka]|, and |mutual envy::mutual jealousy [sahamacchara]|? |Conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| and |arrogance::egotism, haughtiness, pride [atimāna]|, with |mutual slander::back-biting each other [sahapesuṇa]|— pray tell me, from where have these arisen?”

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

“Bhikkhus, for anyone who has encompassed the great ocean in their mind, all the streams flowing into it are included. Similarly, bhikkhus, for anyone who has developed and extensively cultivated mindfulness of the body, all wholesome qualities that are part of the path to realization are included.”

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

“Bhikkhus, these are the five faculties. Which five? The faculty of |faith::confidence, conviction, trust [saddha]|, |energy::willpower, determination [vīriya]|, |mindfulness::memory, remembering, recollection, keeping in mind [sati]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| and |wisdom::distinctive knowledge, discernment [pañña]|.

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

“Bhikkhus, 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.

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

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

The Buddha describes the seven powers in detail, 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, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences. However, diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.

At Sāvatthi.

The Buddha uses the simile of a monkey caught in a sticky trap to illustrate the dangers of wandering in unsuitable places and the importance of mindfulness.

“Bhikkhus, in the Himalayas, the king of mountains, there are rugged and perilous regions where neither monkeys nor human beings roam; there are rugged and perilous regions where monkeys do roam, but not human beings; and there are even and |delightful::pleasing, beautiful [ramaṇīya]| regions where both monkeys and human beings roam. There, bhikkhus, hunters smear |sticky paste::resin, tar [lepa]| along the monkey trails to snare them.

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::developed [bhāvita]| and frequently practiced, leads to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, 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 is that one quality? It is |recollection of the Buddha::reflection on the qualities of the Buddha [buddhānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

The Buddha describes how diverse perceptions arise dependent on the diversity of elements, and how the arising of diverse intentions, desires, fevers, and quests depends on the diversity of perceptions.

At Sāvatthi.

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

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

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

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

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

The Tathāgata is regarded the foremost among beings, and diligence is regarded the foremost among qualities.

At Sāvatthi.

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

“Bhikkhus, there are these two kinds of |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. What two? One who |takes responsibility::carries burden [bhāra + vahati]| for what has |not yet come::not arrived, not present [anāgata]|, and one who does not take responsibility for what has |come::arrived [āgata]|. These are the two kinds of immature persons, bhikkhus.”

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

“These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness ... (3) ‘do not die’ when subject to death ... (4) ‘do not perish’ when subject to perishing ... (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.

The Buddha explains the six powers of a Tathāgata that are accessible to one with collectedness.

“Bhikkhus, there are these six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion’s roar in assemblies, and sets in motion the spiritual teaching. What are the six?

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

“Bhikkhus, these four |noble::good, fortunate [bhadra]| thoroughbred horses are found in the world. What four?

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

“Bhikkhus, there are six elements |leading to release::leading to freedom [nissāraṇīya]|. What six?

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

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

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

The heart essence of the Buddha’s original teachings

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

At Sāvatthi.

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

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

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.

At Sāvatthi.

After recovering from a severe illness, the Buddha tells Ānanda that he holds no "teacher's closed fist" with regard to the Dhamma and instructs the bhikkhus to be an island unto themselves, with themselves and the Dhamma as their only refuge.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]| in the |Veḷuva village::village with plentiful bamboo, name of a village [veḷuvagāmaka]|. There, the Blessed One addressed the bhikkhus: “Come, bhikkhus, enter upon the rains [retreat] around Vesāli wherever you have friends, acquaintances, and companions. I myself will enter upon the rains retreat right here in Veḷuva village.”

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

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

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

“Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

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

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

At Sāvatthi.

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

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

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

At Sāvvathi.

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

At Sāvatthi.

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the mango grove of Jīvaka Komārabhacca.

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

At Sāvatthi.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Then, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on almsround in Vesāli and returning from his almsround after his meal, the Blessed One addressed Venerable Ānanda: “Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day’s abiding.”

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

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

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

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

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

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

The Buddha describes how the diversity of quests is not the cause for the arising of diversity of fevers, desires, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there is arises a diversity of perceptions, intentions, desires, fevers, and quests.

At Sāvatthi.

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Then Sāḷha, Migāra’s grandson, and Sāṇo, Sekhuniya’s grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra’s grandson:

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

Thus have I heard—At one time, the Blessed One was dwelling near |Kuṇḍiyā::name of a Koliyan town [kuṇḍiyā]| in Kuṇḍadhāna grove. At that time, |Suppavāsā::foremost disciple of the Buddha among those who offer excellent items [suppavāsā]|, a noblewoman of the Koliyan clan, had been enduring a difficult pregnancy for seven years. For seven days she had been in obstructed labor, afflicted by intense, harsh, sharp, and piercing pains, yet she endured with three reflections: “Truly, the Blessed One is a perfectly Awakened One, who teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the ending of such suffering. Truly 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]| of the Blessed One’s disciples is practicing well, who walk the path for the ending of such suffering. Truly blissful is |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, where suffering such as this does not exist.”

The Buddha explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

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

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

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

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

“Bhikkhus, if in any bhikkhu or bhikkhunī, |desire::intention, wish, impulse, interest [chanda]| or |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| or |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| or |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| or |aversion::mental resistance, irritation, conflict [paṭigha]| arises in regard to |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, they should |rein in::restrain, hold in check [nivāraya]| their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by |virtuous persons::good persons, persons of integrity, arahants, awakened beings [sappurisā]|. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.

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

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

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

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

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

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

The Buddha uses a simile of a bronze cup of beverage mixed with poison to illustrate how craving for agreeable and pleasant sense experiences leads to acquisition and suffering, while wisely seeing their impermanent nature leads to the ending of suffering through the abandoning of craving.

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

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

“I will teach you, bhikkhus, about the unconditioned and the way of practice leading to the unconditioned. Listen to this.

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

### Leading to harm or benefit

Short teachings on the impossibility of certain events, actions, or outcomes.

### Paṭhama vagga - First Chapter

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

“Bhikkhus, I will teach you, bhikkhus, about the uninclined and the way of practice leading to the uninclined. Listen to this.

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

At Sāvatthi.

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.

At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |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]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Venāgapura. The brahmin householders of Venāgapura heard:

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.

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

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

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

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.

At Sāvatthi.

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

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

The Buddha describes how the diversity of acquisitions is not the cause for the arising of diversity of fevers, desires, felt experiences connected with contact, contacts, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

“Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit.

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

“I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to this and pay close attention, I will speak.”

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

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

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.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

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

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

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |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]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Sālā::name of a Brahman village in Kosala [sālā]|.

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.

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

When venerable Sāriputta meets venerable Puṇṇa Mantāṇiputta, he asks whether the spiritual life is lived for the sake of various purifications—of conduct, mind, view, overcoming doubt, knowing the path, knowing the practice, and knowledge and vision. Venerable Mantāṇiputta explains, with the simile of seven relay chariots, that each stage of purification serves only as a step toward the next, culminating in final Nibbāna without clinging—the true goal of the spiritual life.

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at |Nātika::name of a village [nātika]| in the brick house.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. Now, on that occasion, being the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day, the Blessed One was seated surrounded by 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]| of bhikkhus.

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the foot of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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.

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]| together with a large gathering of well-known elder disciples—namely, the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāyana, the venerable Mahākoṭṭhika, the venerable Mahākappina, the venerable Mahācunda, the Venerable Anuruddha, the venerable Revata, the venerable Ānanda, and many other distinguished elder disciples.

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.

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

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

Thus have I heard — Once, the Blessed One was on a walking tour, wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, “If it’s not inconvenient for you, Bhaggava, may we stay in your workshop for one night?”

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

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 have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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.

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

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

Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.

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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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

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

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

Thus have I heard—At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.