The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.

“What, bhikkhus, is the |spiritual life::ascetic life, monkhood [sāmañña]|? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the spiritual life.

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]|.

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.

By the following method too, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. By this method, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association.”

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

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

The Buddha shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of |gain::benefit, profit [lābha]|—namely, the practice of dwelling in the forest.“

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

“For those dwelling in the |wilderness::forest, remoteness [arañña]|, peaceful ones who live the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|; Eating only one meal a day, how does their complexion become serene?”

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

“Those who have |faith::confidence, conviction, trust [saddha]| and |virtue::moral conduct, ethical behavior [sīla]|, |confidence::inspiration, faith, trust [pasāda]| and vision of the Dhamma; they, in time, arrive at |contentment::ease, happiness, pleasant abiding [sukha]|, immersed in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| .”

Being content with what is trifling, easily obtained, and blameless when it comes to robes, alms food, lodging, and medicine is a key factor of the spiritual life.

“Bhikkhus, these four things are trifling, easily obtained, and |blameless::irreproachable, faultless [anavajja]|. What four? 1) A robe made from discarded rags, bhikkhus, is trifling, easily obtained, and blameless. 2) Lumps of alms food, bhikkhus, are trifling, easily obtained, and blameless. 3) Lodging at the foot of a tree, bhikkhus, is trifling, easily obtained, and blameless. 4) Fermented urine as medicine, bhikkhus, is trifling, easily obtained, and blameless. Bhikkhus, these four things are trifling, easily obtained, and blameless. When a bhikkhu is |content with::pleased with, satisfied with [tuṭṭha]| what is trifling, easily obtained, and blameless, I say that he has a key factor of the |spiritual life::ascetic life, monkhood [sāmañña]|.”

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

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

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

“Bhikkhus, the |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| and householders who support you with robes, alms food, lodgings, and medicinal requisites are very helpful to you. You too, bhikkhus, are very helpful to the brahmins and householders, in that you teach them the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—beneficial in the beginning, beneficial in the middle, and beneficial in the end—meaningful and well-expressed, that proclaims the perfectly complete and purified |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|. In this way, bhikkhus, this spiritual life is lived in mutual dependence, for the sake of crossing over the flood, for the sake of the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

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.

By the following method too, Sāriputta, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Sāriputta, beings who are subject to birth are freed from birth; beings who are subject to aging are freed from aging; beings who are subject to death are freed from death; beings who are subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. It is by this method, Sāriputta, that it may be understood how the entire spiritual life is good friendship, good companionship, good association.”

The spiritual life is lived for the abandoning and complete uprooting of the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance.

“Bhikkhus, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| is lived for the abandoning and |complete uprooting::cutting off, total eradication [samuccheda]| of the seven underlying tendencies. Which seven?

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.

“Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?

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

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

The venerable Bhadda asks the venerable Ānanda about the right spiritual practice.

“'The spiritual life, the spiritual life,’ friend Ānanda, it is said. But what, friend, is the spiritual life, and what is the culmination of the spiritual life?”

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]|.”

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]|.”

The venerable Bhadda asks the venerable Ānanda about the wrong spiritual practice.

“Wrong spiritual practice, wrong spiritual practice,” friend Ānanda, it is said. But what, friend, is the wrong spiritual practice?”

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.

In the same way, here, bhikkhus, a certain son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Delighted 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], acts with negligence, falls into negligence, and being negligent, he dwells in suffering. Such a bhikkhu is said to have taken the branches and leaves of the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and stopped short with that.

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.

“‘Friend, when asked, is it for the sake of purity of ethical conduct that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of mental purity that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purity of view that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification through overcoming of doubt that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision of the correct and the incorrect path that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision of the way of practice that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ ‘When asked, is it for the sake of purification of knowledge and vision that the spiritual life is lived under the Blessed One?’ you replied, ‘No, friend.’ For the sake of what then, friend, is the spiritual life lived under the Blessed One?”

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.

And what, bhikkhus, is the Nibbāna element |with fuel remaining::with residual clinging [saupādisesa]|? Here, bhikkhus, a bhikkhu is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, with taints eradicated, having fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. However, his five sense faculties remain intact, and due to that, he experiences what is agreeable and disagreeable, and feels |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|. The ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, the ending of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| — this is called, bhikkhus, the Nibbāna element with fuel remaining.

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

Just as |kusa grass::sharp-bladed grass used in the ancient India in ceremonies and symbolic contexts [kusa]|, if wrongly grasped, cuts the hand; So too, the |spiritual life::ascetic life, monkhood [sāmañña]|, if wrongly undertaken, drags one down to hell.

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 recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and expansion; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all details and aspects, may I recollect my manifold past lives,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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

And what, bhikkhus, is the wealth of |learning::studying, understanding, acquiring knowledge [suta]|? Here, bhikkhus, a disciple of the Noble Ones has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view. This is called the wealth of learning.

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.

The Blessed One has also said: ‘I will not attain final Nibbāna until this spiritual life has been well-established, well-developed, widespread, well-proclaimed, and well-established among gods and humans.’ Now, venerable sir, this spiritual life has been well-established, well-developed, widespread, well-proclaimed, and well-established among gods and humans. Let the Fortunate One now attain final Nibbāna, let the Blessed One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.”

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.

Whoever rejects the teachings upheld by the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, of the Noble Ones who live according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; The undiscerning person who |refuses to accept::disdains [paṭikkosati]| it, leaning on a |harmful::injurious, destructive, bad, evil [pāpaka]| view; Like the |bamboo when it bears fruit::Most bamboo species flower and produce fruit only once in their lifetime, often after 30 to 120 years. After fruiting, the entire bamboo plant dies, as it exhausts all its energy in reproduction. [kaṭṭhakasseva + phala]|, brings about his own destruction.

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.

One who has removed both |merit::good deed, spiritual wealth [puñña]| and |demerit::injurious action, action that leads to harm [pāpa]|, and lives the spiritual life; Who wanders in the world with |understanding::comprehension, reckoning [saṅkhāya]|, is rightly called ‘a bhikkhu.’

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

Marvelous, Venerable Gotama! Allow me to take refuge in Venerable Gotama from this day forth as long as life lasts, having gone to him for refuge.”

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

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

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.

At Sāvatthi.

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.

When this was said, bhikkhus, I addressed the bhikkhus of the group of five: ‘Bhikkhus, the Tathāgata is not living a life of excess, nor has he abandoned striving, nor has he turned back to a life of comfort. The Tathāgata is an Arahant, a Fully Awakened One. Listen carefully, bhikkhus, the deathless state is attained. I shall instruct you, I shall teach you the Dhamma. If you practice as instructed, before long you will soon enter upon and abide in that unsurpassed goal of the spiritual life for which clansmen rightly go forth from the household life into homelessness.’

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.

Not having lived the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and not having obtained wealth in youth; They |brood::obsess, think moodily [jhāyati]| like |old herons::old cranes [jiṇṇakoñca]|, in a pond depleted of fish.

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

When a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]| has gone beyond, his |own attachments::identification with thoughts, emotions, intentions, habits, opinions, beliefs, or things the person interacts with in life, e.g. sensations, relationships, or concepts [sakesu + dhammesu]|; Then the brahmin transcends, both this demon and the mayhem.

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.

Then the wanderer Māgaṇḍiya received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Māgaṇḍiya, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

Bhikkhus, if you also were to strive with tireless energy: ‘Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence,’ you too, bhikkhus, before long, will realize for yourselves with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, you will |abide::live, dwell, stay, remain, continue [viharati]| in it.

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.

Experiencing a pleasant feeling, one experiences it |disentangled::disengaged, detached, unfettered [visaṃyutta]|; experiencing a painful feeling, one experiences it disentangled; experiencing a neither-painful-nor-pleasant feeling, one experiences it disentangled. Experiencing a feeling terminating with the body, one understands ‘I am experiencing a feeling terminating with the body’; experiencing a feeling |terminating with life::ending with existence, limited to life [jīvitapariyantika]|, one understands ‘I am experiencing a feeling terminating with life’, ‘With the break-up of the body, following death, all that is felt, not being delighted in, will become cool right here.’

Through the development and frequent practice of the four bases of psychic powers, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

“Bhikkhus, through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, a bhikkhu, with the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, realizes for himself with direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it.

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.

“Living the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| among sensual pleasures, (Metteyya,” said the Buddha) “|free from craving::without wanting, yearning, longing, attachment [vītataṇhā]|, ever |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|; A bhikkhu who is |quenched::liberated from mental defilements [nibbuta]|, having |understood::comprehended [saṅkhāya]|, for him there is no perturbation.

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

Those in whom sense of shame and moral dread, are attended to at all times; They |grow in the spiritual life::mature in the spiritual practice, develop in the spiritual life [virūḷhabrahmacariya]|, peaceful, they end re-birth.”

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]|.

Venerable Sāriputta clarifies on a teaching on how liberation is to be verified. He shares a simile of the stone pillar.

For a second time, the venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”'" For a second time, the venerable Sāriputta addressed the venerable Candikāputta: “Friend, Candikāputta, Devadatta does not teach the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”' But rather, friend, Candikāputta, Devadatta teaches the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is well-composed, it is proper for that bhikkhu to declare: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.”'”

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

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

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

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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

One understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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

Friends bring |ease::contentment, happiness, pleasant abiding [sukha]| when a need arises, Contentment is ease in all situations; |Merit::good deeds, spiritual wealth [puññā]| is ease at life’s end, The |giving up::letting go, abandoning, removing [pahāna]| of all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is the highest ease.

The Buddha expresses an inspired utterance on the qualities that make one a true Brāhmaṇ.

“That brahmin who has renounced |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, not huffy, free from impurities, and self-restrained; Who has realized the highest wisdom and fulfilled the spiritual life, in accordance with the |Dhamma::the nature of reality, the ultimate truth [dhamma]|, he could speak about |Brāhmaṇ::sage, Brāhmaṇ is a title used by the Buddha for an Arahant, an awakened being [brahma]|; for him, there is no |prominence::arrogance, conceit, self-importance [ussada]| anywhere in the world.”

Because the five aggregates are impermanent, the well-studied disciple of the Noble Ones becomes disenchanted with form, felt experience, perception, intentional constructs, and consciousness.

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”

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

“Bhikkhus, when the mind of a bhikkhu is thoroughly cultivated with wisdom, it is proper for that bhikkhu to declare: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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.

He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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

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

Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the ending of suffering, and the way of practice leading to the ending of suffering.

“Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they lead 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]|.

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.

Having experientially understood this truth, I declared it to the bhikkhus, bhikkhunīs, the male lay disciples, and the female lay disciples. This spiritual life, bhikkhus, has become prosperous, flourishing, broadly circulated, populous, and widespread among deities and humans.”

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.

Even if adorned, if one walks |with tranquility::with balance, with serenity [sama]|, At peace, tamed, restrained, and |practicing the spiritual life::living the spiritual life, abstaining from sexual intercourse [brahmacāri]|; Having laid down |violence::actions that cause injury [daṇḍa]| towards all beings, that person is a brahmin, an ascetic, a bhikkhu.

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

Even in the case of bhikkhus, great king, who are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |whose mental defilements have ended::one who has awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who have exhausted the fetters of existence::one who has worn away the bonds of being [parikkhīṇabhavasaṃyojana]|, and |who are freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|—even for them, this body is subject to breaking up, and subject to being cast down.”

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.

Seeing thus, bhikkhus, the instructed noble disciple grows disenchanted with form, grows disenchanted with feelings, grows disenchanted with perceptions, grows disenchanted with intentional constructs, grows disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is insight that he is liberated. He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’

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.

Bhikkhus, the highest is not attained through what is inferior. But through what is supreme, the highest is attained. This spiritual life, bhikkhus, is |of the best quality::lit. to be drunk like cream [maṇḍapeyya]|, and the |Teacher::The Buddha [satthā]| is present before you.

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.

“Even if it’s painful, one should abandon sensual pleasures, |aspiring for::wishing for [patthayāna]| sanctuary [from cyclical existence]; |Clearly comprehending::fully understanding [sammappajāna]| with a mind well-liberated, may he touch |liberation::release, deliverance, freedom, emancipation [vimutti]| again and again; He, |with perfect knowledge::who has complete understanding [vedagū]|, who has fulfilled the spiritual life, is called one who has reached the world’s end, who has crossed beyond.”

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.

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

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

The brahmin Ahiṁsaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Ahiṁsaka Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”

The Buddha explains why he teaches only a little compared to what he has not taught with the simile of the rosewood leaves.

“In the same way, bhikkhus, what I have taught you is only a little compared to what I have not taught you. Why have I not taught it? Because it is not beneficial, does not relate to the fundamentals of the spiritual life, and |does not lead to::does not result in, does not cause [na + saṃvattati]| |disenchantment::de-illusionment [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]|. That is why I have not taught it.

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.

If he wishes: ‘May I recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and expansion; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all details and aspects, may I recollect my manifold past lives,’ he is capable of realizing it, there being a suitable basis.

The brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha’s response, he becomes a bhikkhu and soon attains arahantship.

The brahmin Bilaṅgika Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bilaṅgika Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

One in whom there is no attachment, who through |final knowledge::spiritual insight [aññā]| harbors no doubt; Who has arrived at the deathless, him I call a true sage.

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

And what, bhikkhus, is the person who goes against the current? Here, bhikkhus, a certain person does not indulge in sensual pleasures and does not perform unwholesome actions. Even with suffering, sorrow, tearful face, and crying, they live a fully pure spiritual life. This is called the person who goes against the current.

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

“Indeed, Sutavā, this was well heard, well learned, well attended to, and well retained by you. Before and now, I declare: ‘A bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension, is incapable of transgressing in nine ways — incapable of intentionally take the life of a living being, incapable of taking what is not given, incapable of engaging in sexual intercourse, incapable to knowingly speak falsely, incapable to use stored-up goods as he did before, when he was a householder, incapable to act out of |impulse::based on desire|, incapable to act out of |aversion::based on ill will|, incapable to act out of |delusion::tendency of the mind to not closely examine and verify|, and incapable to act out of fear.’ Before and now, I declare: ‘He who is a bhikkhu who is an arahant, whose defilements are destroyed, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension is incapable of transgressing in these nine ways.’"

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.

If he wishes: ‘May I recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and expansion; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all details and aspects, may I recollect my manifold past lives,’ he is capable of realizing it, there being a suitable basis.

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

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

The Buddha 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.

When, Brahmin, a bhikkhu guards the doors of his sense faculties well, the Tathāgata further trains him: ‘Come, bhikkhu, be moderate in eating. Consider wisely the food you consume — not for amusement, nor for indulgence, nor for physical appearance, nor for beautification, but only for the sustenance and maintenance of this body, for keeping it healthy, for aiding the spiritual life, thinking thus: ‘I will allay old feelings of hunger without arousing new feelings, and so that I may be healthy and blameless and live in comfort.’”

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

The brahmin Asurindaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Asurindaka Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

“Bhikkhus, for the immature person, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and bound by craving, this body has arisen. That same ignorance has not been abandoned, and that same craving has not been exhausted. For what reason? Because, bhikkhus, the immature person has not fulfilled the spiritual life rightly for the ending of suffering. Therefore, after the breakup of the body, the immature person fares on to a new body. Being bound to a body, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. I say they are not freed from suffering.

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.

The Buddha describes the five signs that appear when a deity is about to pass away, and the three blessings that the gods give to the deity.

Then, having made merit |associated with acquisitions::connected with material acquisitions and attachment [opadhika]|, through generous giving, vast merit accrued; May you guide other mortals as well, in the good Dhamma and in the spiritual life.

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.

For a second time, Bāhiya of the Bark Cloth said to the Blessed One: “Venerable sir, it is |difficult to know::not easy to understand [dujjāna]| the danger to the Blessed One’s life, or to the danger to my life. May the Blessed One teach me the Dhamma! May the Accomplished One teach me the Dhamma so that it would be for my benefit and happiness for a long time.”

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.

They understand: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’

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.

Neither a god, nor a celestial being, nor |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| together with |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|; Can undo the victory of one who is like that, a person who has conquered themselves.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

He knows: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Bhikkhus, in all the realms of beings, in all the worlds, these are highest, these are the foremost, namely, the arahants.”

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

This is the path—there is no other, for the purification of |vision::perception, spiritual vision [dassana]|; Tread this path, and you will bewilder |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|.

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

The brahmin Jaṭā Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Jaṭā Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

When the venerable Ānanda wishes to go for a solitary retreat, the Buddha teaches him to contemplate the five aggregates subject to appropriation and being assumed as one’s self.

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”

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

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

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

“Whoever has crossed this ocean so hard to cross, full of waves, whirlpools, sharks, and monstrous threats; One with perfect knowledge, who has fulfilled the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, gone to the world’s end, is called one |who has crossed over::who has reached the far shore, epithet of an Arahant [pāragata]|.”

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.

3) Just as, bhikkhus, the great ocean does not tolerate a dead body and whatever dead body there is in the great ocean, it quickly carries it to the shore and casts it up on dry land; so too, bhikkhus, if there is a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; such a person the Saṅgha does not tolerate. Rather, they swiftly convene and suspend him. Even if he is seated in the midst of the Saṅgha, yet he is as if far away from the Saṅgha, and the Saṅgha is far from him. That the Saṅgha does not tolerate a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; and quickly meets to suspend such a person, bhikkhus, even if he sits among the Saṅgha yet is distant from it, bhikkhus, is the third wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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.

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

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

Again, bhikkhus, a disciple of that same teacher is an Arahant |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with both the meaning and the phrasing; he proclaims the spiritual life that is entirely complete and pure. This, bhikkhus, is the second kind of person who arises in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans.

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn’t accept it, and explains this to the brahmin through a simile.

The brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

By clinging to the five aggregates, one experiences pleasure and pain.

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ one understands.”

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 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.

Then the brahmin Sundarika Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

|Hard::difficult, troublesome, rare [kiccha]| it is to acquire a human birth, hard is the life of mortals; Rare [to obtain] is the hearing of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and rare is the arising of the Buddhas.

When a brahmin woman expresses faith in the Buddha, her husband, a brahmin of the Bhāradvāja clan, goes to dispute the doctrine of the Buddha. The Buddha teaches the brahmin the importance of cutting off anger.

Then the brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bhāradvāja, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. Just as a man might go from his own village to another village, and then from that village to yet another village, and then from that village return to his own village. He remembers, ‘I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way; from that village I went to yet another village ... and from that village I have returned to my own.’

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

In this Saṅgha of bhikkhus, there are bhikkhus who are arahants |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension — such bhikkhus are found in this Saṅgha of bhikkhus.

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.

Thereafter, that bhikkhu, living in seclusion, with diligence, continuous effort, and resoluteness, not long after, realized by personal knowledge and attained in that very life the unsurpassed culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness.

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.

Bhikkhus, those bhikkhus who are arahants, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, |having exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and having been liberated through complete comprehension, they also dwell contemplating the body in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, |disentangled from::disengaged from, detached from, unfettered from [visaṃyutta]| from the body; dwell contemplating the felt experience in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the felt experience; dwell contemplating the mind in and of itself—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the mind; dwell contemplating the mental qualities in and of themselves—with continuous effort, fully aware, being integrated, with a tranquil, collected, and unified mind, disentangled from the mental qualities.

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

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

The Buddha 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.

While you’re living the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, and performing fire sacrifice; abundant merit is accumulated. What will you gain through striving?

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.

A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

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.

8. “He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births; many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus he recollects his manifold past lives with their modes and details.

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 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.

But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, ‘You must act with diligence.’ Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own directly knowing, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, ‘You must act with diligence.’”

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

Then that bhikkhu, dwelling alone, secluded, with diligence, with continuous effort, and determined, before long, realized for himself with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he |abided::lived, dwelled, stayed, remained, continued [viharati]| in it.

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

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

The Buddha shares a simile of a mountain to illustrate the inevitability of old age and death, and the importance of living by the Dhamma.

“In such a situation, venerable sir, when a great and terrifying danger has arisen — one that is dreadful, leading to the destruction of human life, and where the human state is hard to attain — what else should be done, other than |living by the Dhamma::conducting oneself in alignment with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammacariyā]|, other than practicing |wholesome conduct::harmonious behavior [samacariyā]|, other than performing |beneficial::healthy, wholesome, useful [kusala]| actions, and other than |making merit::actions leading to spiritual wealth [puññakiriyā]|?”

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

He realizes: ‘Birth is extinguished, the spiritual life has been lived, the task is done, there is nothing further for this state of being.’"

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

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

The Buddha explains that while one can become detached from the decaying body, it is harder to detach from the mind, which is far more fleeting. He illustrates the principle of dependent co-arising with a specific example—just as fire arises from rubbing two sticks together and ceases when they are separated, so too feeling arises from contact and ceases with the cessation of contact.

They understand: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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

Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

In the same way, when one who has made |merit::good deeds, spiritual wealth [puññā]|, passes on from this world to the next; Their merits welcome them, like relatives welcoming a dear one home.

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

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

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

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

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

And how, bhikkhus, does a person attain final Nibbāna with exertion in this very life? Here, bhikkhus, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the unpleasantness of food, recognizing disenchantment in the entire world, and observing impermanence in |all conditions::all activities, all processes, all fabrications, all formations [sabbasaṅkhāra]|. Moreover, the perception of death is well established within him. He lives relying on these five powers of a trainee: the power of |faith::confidence, conviction, trust [saddha]|, the power of |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |energy::persistence, willpower, determination [vīriya]|, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna with exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna with exertion in this very life.

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.

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ he understands.

The Buddha contrasts the body’s visible decay with the mind’s instability, which is clung to as ‘self’, comparing it to a restless monkey jumping between branches. He teaches that wisdom arises from understanding the full twelve-link chain of dependent co-arising, which explains the origin and cessation of all suffering.

They understand: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”

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

4. If one does not attain final knowledge in this very life, and if one does not attain final knowledge at the time of death, and if one does not become an attainer of final Nibbāna in-between, then with the complete wearing away of the five lower fetters, one becomes an attainer of final Nibbāna upon landing [in the next life].

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|.

1 And what, bhikkhus, is the peril of waves? 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]|.’ Then, after he has thus gone forth, his spiritual companions advise and instruct him: ‘You should walk forward like this, walk back like this, look ahead like this, look aside like this, draw in your limbs like this, stretch them like this, you should wear your robes and carry your outer robe and bowl like this.’ He thinks to himself: ‘Formerly, when I was a layperson, I gave advise and instruction to others. But now these [monks], who are young enough to be my sons or grandsons, presume to advise and instruct me.’ Becoming |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, he gives up the training and |returns to the household life::reverts back to the lay-life, secular world [hīnāyāvattati]|. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of waves. The peril of waves, bhikkhus, is a designation for anger and irritation. This is called the peril of waves.

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

And how is he noble in qualities? Here, bhikkhus, the bhikkhu dwells devoted to the cultivation of the |seven sets of qualities::the seven distinct groups of principles that support the realization of awakening, includes the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the noble eightfold path [sattannaṁ bodhipakkhiya dhammā]| that lead to awakening. This is how a bhikkhu is noble in qualities.

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

'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence,’ he understands.

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.

3 And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to death, I am not exempt from death’? During their lives, beings are intoxicated with life, and when they are intoxicated with life, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with life is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to death, I am not exempt from death.’

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.

Then the venerable Soṇa, after a while, resolved on balanced energy, had a break through to a balanced state of the faculties, and paid attention to that sign. Then the venerable Soṇa, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized for himself, through directly knowing, that ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, knowing and realizing it for himself, he abided in it.

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

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

An Anthology of Discourses from the Pali Canon

### 7. The Path to Liberation 1. Why Does One Enter the Path 1. The Arrow of Birth, Aging, and Death - MN 63 2. [The Heartwood of the Spiritual Life - MN 29](/mn29) 3. The Fading Away of Lust - SN 45.41 2. [Analysis of the Eightfold Path - SN 45.8](/sn45.8) 3. [Good Friendship - SN 45.2](/sn45.2) 4. [The Graduated Training - MN 27](/mn27) 5. [The Higher Stages of Training with Similes - MN 39](/mn39)

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

Experiencing a feeling terminating with the body, he understands: ‘I am experiencing a feeling terminating with the body.’ Experiencing a feeling terminating with life, he understands: ‘I am experiencing a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is experienced, not being delighted in, will become cool right here; merely body remains will be left.’

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

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

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

Furthermore, bhikkhus, a bhikkhu engages in the spiritual life aspiring to some order of gods thus, ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.’ The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fifth shackle of the mind that has not been severed. These are the five shackles of the mind that have not been severed.

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.

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

The Buddha 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.

3) Bhikkhus, what is a case of taking up practices that are painful now but ripen as a pleasant abiding in the future? Here, bhikkhus, someone is |with a strong lustful disposition::who has strong lust, who has intense desire [tibbarāgajātika]|, and he frequently experiences pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| born from lust. He is |with a strong aversive disposition::who has strong ill will, who has intense hatred [tibbadosajātika]|, and he frequently experiences pain and mental distress born from hatred. He is |with a strong deluded disposition::who has strong delusion, who has intense ignorance [tibbamohajātika]|, and he frequently experiences pain and mental distress born from delusion. Yet, despite the pain, despite the distress, even with tears streaming down his face, crying, he lives the complete and purified spiritual life. Having done so, at the breakup of the body, after death, he is reborn in a good destination, in the heavenly world. Bhikkhus, this is called taking up practices that are painful now but ripen as a pleasant abiding in the future.

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.

“Therefore, in this way, bhikkhus, one understands: ‘This is not mine, this I am not, this is not my self’ with regard to all forms, feelings, perceptions, intentional constructs, and consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near. By seeing these aggregates in this way, one becomes disenchanted with form, feeling, perception, intentional constructs, and consciousness. Through disenchantment, one becomes dispassionate. Through dispassion, one is liberated. With liberation, there comes the knowledge that one is liberated, and one understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”

Venerable Mahākoṭṭhika asks Venerable Sāriputta if the eye is the fetter of forms or if forms are the fetter of the eye. Venerable Sāriputta explains that it is the desire and attachment that arises in dependence on both that is the fetter.

If, friend, the eye were the fetter of forms, or forms were the fetter of the eye, then |the spiritual life would not be discerned for the complete ending of suffering::because as long as one has the six sense bases, one would always be fettered to the six sense objects and thus awakening would not be possible.|. But because the eye is not the fetter of forms, nor are forms the fetter of the eye—and it is the desire and attachment that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

When a noble disciple thus understands sensual pleasures, understands the origin of sensual pleasures, understands the diversity of sensual pleasures, understands the result of sensual pleasures, understands the ending of sensual pleasures, understands the way of practice leading to the ending of sensual pleasures, he understands this penetrative spiritual life leading to the ending of sensual pleasures. Sensual pleasures, bhikkhus, are to be understood... and the way of practice leading to the ending of sensual pleasures is to be understood. Therefore, it was said based on this.

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

8) When this was said: ‘This Dhamma is for one who delights in non-proliferation, who finds joy in non-proliferation, not for one who delights in proliferation, who takes pleasure in proliferation,’ with reference to what was this said? Here, bhikkhus, a bhikkhu’s mind leaps into, gains confident, settles down, and is released in the ending of mental proliferation. When this was said: ‘This Dhamma is for one who delights in non-proliferation, who finds joy in non-proliferation, not for one who delights in proliferation, who takes pleasure in proliferation,’ it was in reference to this that this was said.”

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

And what, friends, is right action? Abstention from |killing living beings::taking life, destruction of life [pāṇātipāta]|, abstention from |taking what is not given::theft, stealing, taking what is not offered [adinnādāna]|, abstention from |sexual misconduct::unchastity [abrahmacariya]| — this, friends, is called right action.

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

Further, again, bhikkhus, the Tathāgata dwells having personally realized with direct knowledge the wearing away of the mental defilements, experiencing the liberation of mind and liberation by wisdom, in the visible state. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion’s roar in assemblies, and sets in motion the spiritual teaching. Bhikkhus, these are the 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.

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

6) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]| are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: ‘The defilements are exhausted in me.’

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

Wisely reflecting, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

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.

“In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|.’ I maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| towards those venerable ones both openly and privately; I maintain verbal acts of loving-kindness towards them both openly and privately; I maintain mental acts of loving-kindness towards them both openly and privately. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”

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

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

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

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

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.

“Friend Visākha, you have pushed the line of questioning too far; you were unable to grasp the limit of questions. For the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, friend Visākha, is grounded upon Nibbāna, culminates in Nibbāna, and has Nibbāna as its end. And if you wish, friend Visākha, you may go directly to the Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it.”

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.

Bhikkhus, the Tathāgata, the arahant, the perfectly awakened one, too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? |Because he has understood that delight is the root of suffering::"delight" is the craving of the previous life that brought into being the “suffering" of the five aggregates in the present life, “being" the kammically determinative aspect of the present life that causes future birth, followed by future aging and death.|, and that with being [as condition], there is birth, and for one who has come into being, there is aging and death. Therefore, bhikkhus, through the complete exhaustion, fading away, cessation, giving up, and relinquishing of craving, the Tathāgata has awakened to the unsurpassed full awakening, I say.

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their aspects and particulars.

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.

But those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, or treacherous, who are not restless, arrogant, unsteady, talkative, or chatty, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, who |attend mindfully::are with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]|, |wise::discerning, percipient [paññavant]|, perceptive—they, having heard this exposition on the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’

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.

When there is no ear, no sound, and no ear-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation. When there is no nose, no odor, and no nose-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation. When there is no tongue, no taste, and no tongue-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation. When there is no body, no tangible object, and no body-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation. When there is no body, no tangible object, and no body-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation. When there is no mind, no mental object, and no mind-consciousness, it is not possible to point out what is called contact. When there does not exist what is called contact, it is not possible to point out what is called felt experience. When there does not exist what is called felt experience, it is not possible to point out what is called perception. When there does not exist what is called perception, it is not possible to point out what is called thought. When there does not exist what is called thought, it is not possible to point out what is called being overwhelmed by perceptions and notions [born of] mental proliferation.

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.

The brahmin householders of Opāsāda heard: “The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Opāsāda. He is dwelling in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”

The 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.

“Those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities frequently among those gone forth, and rarely among householders. For, sir Gotama, a householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably |truthful::honest [saccavādī]|. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably truthful. A householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. Thus those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities more often among those gone forth, and rarely among householders.”

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

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

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

When experiencing a pleasant sensation that is |free from worldly ties::free from sensual engagement, spiritual [nirāmisa]|, he discerns, ‘I am experiencing a pleasant sensation that is free from worldly ties.’

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.

He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’

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.

Sāriputta, there are certain ascetics and brahmins who hold this view and say: ‘As long as a person is young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life, he is endowed with the highest lucidity of wisdom. But when this person becomes old, elderly, advanced in years, having reached the final stage of life, being eighty, ninety, or a hundred years old, he declines from that lucidity of wisdom.’ But it should not be seen like this, Sāriputta. Now, Sāriputta, I am aged, grown old, elderly, advanced in years, having come to the last stage of life. I have reached eighty years of age. Here, Sāriputta, I have four disciples who live for a hundred years, endowed with the highest mindfulness, retention, persistence, and lucidity of wisdom. Just as, Sāriputta, a strong archer, trained, practiced, experienced, with little difficulty could shoot an arrow across the shadow of a palm tree, so too, with such highest mindfulness, retention, persistence, and lucidity of wisdom, they might repeatedly ask me questions about the four foundations of mindfulness. Each time they asked, I would answer, and having answered, they would remember my answers and would not ask again about what had been answered. Except when eating, drinking, chewing, or savoring food, performing bodily functions, or resting to dispel fatigue, the Tathāgata’s teaching of the Dhamma would remain uninterrupted, as would the Tathāgata’s speech on the Dhamma and responses to questions. Even if these four disciples, who live for a hundred years, were to attend to me on a stretcher after a hundred years pass, there would be no change in the lucidity of the Tathāgata’s wisdom.

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.

“How could it not be so, Aggivessana? Here, Aggivessana, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me: ‘Household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’

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: