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

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

The Buddha 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.

1. Come, friends, dwell contemplating the body in and of itself—|with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |being integrated::being whole [ekodibhūta]|, with a |tranquil::serene, calm [vippasanna]|, |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]| mind, in order to know the body |as it is in actuality::as it has come to be, in reality [yathābhūta]|.

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

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

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

1) And what bhikkhus, is having oneself as one’s authority? Here, bhikkhus, having gone to the |forest::remoteness [arañña]|, to the foot of a tree, or to an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|, 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::affected by, 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]|.” If I were to seek again the same sensual pleasures I renounced, or even worse ones, that would not be |proper::appropriate, fitting [patirūpa]| for me.’ He then reflects thus: ‘My energy will be aroused, not sluggish; my |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]| will be established, not confused; my body will be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind will be |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|.’ Thus, making himself his own authority, he abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called having oneself as one’s authority.

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.

But there comes a time, bhikkhus, when that mind becomes internally steadied, calmed, |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|, and |collected::composed, settled [samāhita]|. That collectedness is peaceful and sublime, obtained by tranquility, and attained to unification of mind; it is not held in place and restrained by intention. Then, there being a suitable basis, the bhikkhu is capable of realizing any phenomenon realizable by |direct knowledge::experiential understanding [abhiññāya]| by directing his mind towards it.

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

“And what, bhikkhus, is the noble right collectedness, complete with supporting conditions and requisites, that is, |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, right intention, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, and |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|? |Unification of mind::one-pointedness, concentration, oneness of mind [ekaggatā]| equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

“Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching.” Therefore, tireless energy shall be aroused in me, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| established; my body shall be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

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

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